^  REESE  LIBRARY  ^ 


UNIVERSITY  OF  CALIFORNIA. 

^JlicessioiislNo.  ^ /(^  Y(^    C/jss  No .     ^foHi^ ^ 


MYSTERY. 


BY 


E.  R.  SPROUL 


(tJNIVERSITT 


OF 


GALIFORH\>i: 


San  Francisco: 
PRINTED  FOR  THE  AUTHOR 

BY  THE 

Printing  Department  of  A.  L.  Bancroft  &  Company. 
1875. 


Entered,  according  to  Act  of  Corngress,  in  the  year  1875, 

By  E.  R.  SPROUL, 
In  the  office  of  the  Librarian  of  Congress,  at  Washington. 

All  Rights  Reserved. 


PEEFAOE. 


Fkom  those  who  are  of  the  same  opinions  -as  those  advocated 
in  this  work,  we  shall  hope  for  sympathy,  in  entering  upon  a  diffi- 
cult and  much-worn  subject ;  for  we  only  attempt  to  reflect  more 
vividly  what  you  have  so  long  in  the  past  asserted  and  maintained 
under  circumstances  of  great  disadvantage. 

If  you  are  of  a  contrary  faith,  we  deferentially  invite  you  to  yield 
us  a  hearing,  while  still  it  is  possible  that  you  will  be  sufficiently 
assailed  to  keep  you  interested  throughout  the  whole  matter  ;  and  we 
promise  that  if  our  foundation  is  not  right,  to  furnish  many  means 
of  which  you  can  avail  yourselves  to  break  down  the  opposing 
structure. 

To  the  disinterested  and  occupied,  to  whom  this  effort  may  seem 
to  bear  a  too  religious  aspect,  we  remark  that  we  have  taken  the 
precaution  to  extract  such  ingredients  only  as  tend  to  practical  ob- 
jects and  desires,  so  that  it  will  serve  to  modify  what  appears  to  be 
a  forbidding  prescription. 

finally,  may  it  please  you  all  to  be  indulgent  concerning  such 

points  of  error  and  weakness  as  your  keen,  critical  judgment  may 

discover.  ... 

^-^fSJfSTTiSSrr^r^         THE  AUTHOE. 


^n.uf"^ 


UNIVERSITY 

CONTENTS. 


PAGES. 

Preliminary  Ideas — Approaching  the  Secrets 1-22 

Figurative  Creation — One  more  Theory 22-  55 

Adam  and  the  Garden  Scene — Current  interpretations  not 

admissible 55-  81 

Noah   and   the  Flood  —  A  figure,  evidently,  whether  the 

flood  was  a  fact  or  not 81-107 

Abraham's  Seed  a  seed  of  Principles  rather  than  of  Eace  . .   107-130 
Plagues  of  Egypt — How  we  must  entertain  some  of  Re- 
ligion, or  get  into  trouble 130-175 

The  Tabernacle  typical  of  all  known  faculties  and  elements  175-208 
Vessels  of  Jewish  Ceremony — The  particular  objects  to 

which  they  apply 208-226 

High  Priests'  Garments  relating  to  agencies  of  this  world .  226-244 
The  Temple  also  typical  of  the  institutions  in  the  scenes  of 

Progress 244-279 

Law  of  Sacrifices,  given  mostly  with  reference  to  a  figura- 
tive import 279-308 

The  sum  and  substance  of  Sacrifices  should  bring  us  back 

to  common  sense  concerning  Atonement 308-326 

Sacrifices  for  appointed  times  involve  the  idea  of  Days 

defined  by  changes  of  adversity  and  prosperity 326-363 

David  and  Saul  in  the  same  purpose — two  ways  of  accom- 
plishing the  same  object 363-371 

Cheist  as  a  Sign. 

Introducing  Christ— Stumbling-blocks  of  Instruction 371-387 

Discovery  of  strange  and  curious  Animals,  which  are  noted 

in  ancient  records 387-415 


VI  CONTENTS. 


PAGES. 


The  Doctrinal  Subject— We  object ;  we  appeal— What  the 

Supreme  Judges  will  say 415-511 

Kings,  Captains  and  Mighty  Men  in  a  struggle  for  Empire  511-553 

The  Positive  and  Negative 553-557 

Inspiration  significant  again  about  Times,  Transgressions, 

and  the  Spiritual  Jerusalem 558-585 

Scripture  still  directing  a  fire  against  Modern  Perversion .  .   585-610 
A  Eemarkable  Beast — A  Sign,  Mark,  and  Number — Oppos- 
ing Banners,  and  Battle  of  all  Time 610-663 

Christian  Ideas  accepted  in  the  extreme — Trumpet  sound- 
ing     663-678 

Other  Christian  Ideas  asserted  and  Extremes  opposed — 

Last  Plagues 678-687 

A  Building  that  does  not  measure  according  to  the  Design 

— Rejected  Agencies 687-698 

A  Dragon,  alive  and  active 698-704 

Millennial  Resurrection 704-734 


tTNIVERSITT 


MYSTERY 


The  Revelation  of  John  the  Apostle  contains  the  following  lan- 
guage: "Come  up  here,  and  I  will  show  you  things  that  must  be 
hereafter." 

Long  time  having  now  intervened,  and  the  above  declaration 
evidently  being  a  promise  to  indicate  the  events  and  realities  of 
this  life,  it  becomes  proper  to  lend  an  earnest  and  respectful  at- 
tention to  what  is  avowedly  a  prophetic  glance  at  the  scenes  of  our 
own  sphere  and  occupation. 

Supposing  that  what  follows  the  above  statements  is  only  a  de- 
scription of  what  is  real  and  being  realized  in  this  life,  the  lan- 
guage in  which  it  is  written  must  be  governed  by  the  object  and  the 
nature  of  the  scenes  to  which  it  is  directed.  The  object  being  to 
tell  us  what  should  happen,  and  the  scene  being  one  in  which 
anything  occurs  naturally  to  our  view,  it  becomes  evident  that 
the  extraordinary  language  made  use  of  is  susceptible  of  a  figura- 
tive meaning.  This  consideration  having  due  prominence,  what 
then?  Simply  that  all  those  figures  and  terms  ^rawn  from  nature 
and  common  to  observation,  which  so  remarkably  pervade  this 
Book  of  Revelation,  and  which  are  suggestive  of  such  extraordinary 
things  in  the  literal  sense,  are  intended  to  be  understood  in  a  trans- 
ferred meaning,  according  to  what  is  literally  true  and  known  of 
the  terms  appropriated.  Does  the  Apostle  deal  in  terms  familiar 
to  all,  speaking  of  fish,  fowl,  beasts,  plants  and  trees,  still  leaving 
it  plain  that  he  is  not  literally  meaning  those  things,  but  other  ob- 
jects agreeing  with  them  in  the  science  of  transferred  likeness?  To 
perceive  this  is  enough.  If  he  speaks  of  the  sea,  he  does  not  mean 
the  salt  ocean  on  which  ships  go,  and  with  which  we  are  all  so 
familiar;  but  rather,  because  we  are  familiar  with  this  term  and  its 
idea,  he  chooses  it  to  name  one  of  the  objects  of  his  spiritual  crea- 
tions.    This  applies,  in  fact,  to  the  majority  of  the  terms,  not  only 


4  MYSTERY. 

of  the  Book  of  Eevelation,  but  to  the  whole  Bible.  There  are 
several  reasons  why  the  writings  of  John  come  to  us  in  this  man- 
ner. The  peculiar  disposition  and  character  of  the  man  himself, 
tended  toward  figurative  language.  It  is  obvious  that  he  was 
phrenologically  impelled  to  this  character  of  expression.  It  was 
natural  for  him  to  perceive  the  likeness  between  physical  objects 
and  mental  subjects,  and  principles.  It  was  an  impulse  of  his 
mind  to  individualize  the  scattered  forces  of  which  the  soul  of 
thought  takes  cognizance,  and  to  name  them  after  visible  realities. 

The  barrenness  of  language;  the  lack  of  the  voluminous  store- 
house of  expression,  characterizing  our  own  times,  could  not  fail  to 
be  attended  with  a  resort  to  familiar  objects,  to  help  the  mind  to 
ideas  invisible. 

In  the  primitive  stages  of  language  figures  are  an  apt  resort,  and 
<;ommon  objects  introduce  new  ideas.  At  the  present  time,  with 
the  capacity  of  modern  language,  it  is  possible  to  go  direct  to  almost 
any  idea  by  means  of  terms  well  understood,  and  no  excuse  for 
Tagueness  may  be  entertained,  such  as  might  apply  to  the  times  of 
the  Kevelator.  Nevertheless,  with  all  the  fluency  and  pointedness 
of  the  English  language,  if  it  were  to  be  stripped  of  all  figurative 
terms  and  confined  to  a  strictly  direct  mode,  it  would  become  a  mere 
skeleton  and  lifeless  medium  of  expression.  This  shows  that  whilst 
we  are  ready  to  deny  a  transferred  meaning  to  the  words  of  John, 
we  are  at  the  same  time  practicing  on  the  principle  of  figurative 
language. 

If  it  were  the  intention  to  convey  ideas  vaguely,  then  this  manner 
was  well  chosen.  "Whilst  it  is  important  to  declare  future  events 
for  the  sake  of  cheer  and  hope,  as  well  as  to  leave  evidence  of 
-scriptural  prescience,  it  is  not  necessary  that  the  prophecy  should  be 
fully  understood  until  fulfilled. 

On  the  contrary,  good  reasons  exist  why  it  should  not  be  ;  and 
the  only  thing  that  is  indispensable  for  the  credit  of  Revelation  is, 
that  with  the  fulfillment  comes  the  unmistakable  evidence  that  it 
was  a  prophecy.  In  order  to  do  this  it  must  commit  itself  to  some 
definite  principle  of  language  which,  at  some  time  at  least,  would 
be  well  understood.  If  three  thousand  years  past  a  man  had  re- 
<5eived  a  revelation  of  future  events,  and  wrote  it  in  a  language 
that  is  only  developed  in  future  ages,  it  still  does  not  matter,  so  far 
as  the  test  of  prescience  is  concerned,  if  it  was  not  understood  for 
those  long  years,  provided,  that  in  the  end  it  is  found  that  the  lan- 
;guage  of  the  vision  is  consistent  in  a  system  that  becomes  extant. 
However,  for  the  sake  of  hope  and  cheer,  it  is  necessary  that  the 
^substance  of  a  vision  is  understood  at  the  time  of  its  origin,  and 


MYSTERY.       V      y^^     ^f"  V  5 

the  particulars  may  await  the  developments  and  fill  the  other  object 
in  due  time. 

Now,  barring  the  matter  of  particulars,  it  does  not  matter  whether 
we  have  understood  the  prophets  of  old  or  not,  providing  that  we 
have  deducted  sufficient  to  be  assured  of  future  happiness,  and  that 
their  language  comes  down  to  us  susceptible  of  a  test  of  divine 
authority. 

For  the  past  it  will  suffice  to  say,  that  it  was  faith  in  that  author- 
ity that  gave  comfort  and  hope  ;  but  when  the  events  with  which 
they  purport  to  deal  are  evidentlj^  past  or  passing,  faith  demands 
the  evidence  of  conformity,  or  it  cannot  maintain  its  hold  and 
deduct  comfort  from  the  scriptures,  in  the  assurance  of  a  divine  pre- 
science of  events.  So  far  as  the  object  of  prophecy  is  concerned,  we 
should  demand  that  it  be  found  Communicated  through  some  defi- 
nite system  of  language.  To  determine  that  principle  is  to  settle 
what  is  the  philosophy  of  the  scriptures.  We  will  say  that  the 
Revelations  of  John  partake  of  the  peculiarities  of  the  man;  of  the 
times  and  circumstances  under  which  they  were  written,  and  of  a 
decided  intention  to  withhold  a  full  explanation,  until  the  times  are 
well  advanced.  But  what  of  it  now  ?  If  it  cannot  be  found  com- 
mitted to  any  rule,  it  is  nothing  more  than  the  fable  and  jumble  of 
ancient  imagination. 

We  say  this  on  the  theory  that  the  times  are  ripe  for  a  test  of  the 
divine  character  of  the  Bible.  But,  in  order  to  accord  a  divine 
authority,  supposes  that  in  spite  of  all  the  circumstantial  peculiar- 
ities, there  is  a  definite  meaning  intended,  and  that  it  was  molded 
by  set  principles  of  language,  and  designed  to  be  ultimately  inter- 
preted on  this  foundation. 

First,  let  us  assume  that  revelation  is  of  divine  authority.  Sec- 
ondly, admit  what  is  undeniable,  viz.,  that  it  is  presented  to  our 
imagination  full  of  strong  figures,  and  pregnant  with  the  circum- 
stances of  the  times  in  which  it  was  given. 

Then,  with  all  respect  to  your  faith  and  to  the  aspirations  of  the 
millions  who  strive  and  look  upward,  let  us  quote  and  comment. 

"  And  immediately  I  was  in  the  spirit  and  a  throne  was  set  in 
heaven.'"  Rev.  iv.  2.  Thus  the  Revelation  proceeds;  and  here  we 
must  either  draw  the  veil  and  leave  him  to  that  mystery  which  has 
rested  on  his  writings  for  ages,  or  we  must  seek  an  object  for  every 
term  he  uses,  and  this,  too,  in  a  new  and  spiritual  sense.  John 
claims  to  be  caught  up  in  the  spirit,  and  a  throne  in  heaven  is  the 
first  object  that  attracts  attention.  In  our  material  worlds  there  is 
the  heavens  above,  wherein  are  the  stars;  the  earth  beneath,  with  its 
division  of  sea  and  land.     The  Revelator  uses  the  terms  of  material 


6  MYSTERY. 

objects,  speaking  of  trees,  of  men  and  beasts;  of  sun,  moon  and 
stars,  and,  in  fact,  of  all  the  principal  objects  of  visible  nature; 
claiming  to  be  in  the  spirit  and  transferred  to  heaven,  using  terms 
that  cannot  be  reconciled  to  an  application  in  a  literal  sense,  he  in- 
vites our  minds  upward  to  a  system  of  spiritual  creations,  wherein 
the  imagination  draws  its  images  in  individualized  forms. 

Whoever  will  "  come  up"  must  look  on  a  new  sun,  behold  stars 
after  the  similitude  of  the  literal  heavens;  at  the  name  of  men  must 
see  principles  moving  with  force  and  intelligence,  and  discover 
dragons  and  beasts  in  the  influences  and  S3'"stems  of  society.  In 
short,  whoever  will  follow  John  to  that  throne  in  heaven,  must 
behold  a  world  after  the  similitude  of  his  own  literal  observation  of 
nature;  but  not  a  literal  world — rather  a  pattern — created  out  of 
the  facts,  principles,  customs,  faiths,  systems  and  realities  of  this 
life.  Whoever  believes  that  John,  contemplating  all  these  mental 
objects  in  the  course  of  time  and  events,  aided  by  an  exalted  nature 
and  spiritual  mind,  saw  the  chaos  of  principles  resolve  itself  into 
order,  grades  and  distinctions,  like  the  stars,  earth  and  sea,  of 
ponderable  forms — whoever  thinks  this,  may  still  follow  upward 
until  all  questions  of  the  mind  have  been  stamped  figuratively,  and 
the  secret  forces  are  photographed  after  the  pattern  of  nature.  If 
we  set  to  the  task  of  reasoning  it  out,  we  are  already  at  the  throne 
"  set  in  heaven."  In  all  the  range  of  realities  ifi  the  history  of  the 
past  or  in  the  probabilities  of  the  future,  there  is  but  one  combina- 
tion that  agrees  with  the  description.  It  is  the  broad  field  of  intel- 
ligence in  all  the  earth,  and  the  sphere  where  spirituality  seeks  the 
soul  of  all  physical  objects  and  expressions. 

We  cannot  condense  the  heaven,  into  which  John  was  caught  up, 
to  a  more  limited  compass  than  to  say  that  it  is  intelligence.  It  i« 
life  in  history  and  time  among  intelligent  beings  where  the  spirit  of 
revelation  peTnetrates  beforehand.  The  "throne"  set  there,  is  the 
reality  of  divine  government,  and  he  that  sits  thereon  is  God.  This  is 
evident  in  the  nature  of  the  subject;  for  it  supposes  the  Divine  Kuler 
of  all  things  and  the  events  of  this  life,  in  the  providence  of  God. 

Thus  far  the  explanation  in  the  general,  is  apparent.  But  John 
begins  to  particularize,  and  continues  to  say  that  "  round  about  the 
throne  were  f our-and-twenty  seats. "  The  principle  of  relation  will 
suggest  to  what  the  seats  refer.  The  throne  readily  being  inter- 
preted the  aspect  of  divine  government  in  this  earth;  the  seats 
which  were  '^  round  about  the  throne,"  hint  of  the  acknowledged 
and  subordinate  offices  and  stations  of  authority  in  life.  We  mean 
such  as  in  the  order  and  providence  of  God  are  important  seats  of 
influence  and  intelligence.     Perhaps  we  may  not  define  them  cor- 


MYSTERY.  7 

rectly,  but  we  will  venture  on  the  following  list  as  being  a  close 
approximate  to  what  are  in  fact  the  chief  seats  of  influence  in  this 
life  under  the  government  and  providence  of  God.  They  are  the 
offices  filled  by  preachers,  lawyers,  physicians,  editors,  generals,  sen- 
ators, presidents,  orators,  writers,  actors,  captains,  judges,  prophets, 
sages,  inventors,  philanthropists,  reformers,  discoverers,  historians, 
moralists,  agents,  teachers,  artists  and  scientists,  all  in  general 
executive  office. 

These  occupy,  in  their  subordinate  capacity,  the  four-and-twenty 
seats  of  the  distributed  teaching  and  visible  form  of  divine  author- 
ity. The  acknowledged  necessity  of  these  channels  and  realities  of 
this  life  constitutes  the  seats,  and  the  office,  in  its  completeness, 
power  and  effect,  is  the  respective  elder  which  sits  before  the  throne. 
If  it  be  not  so,  then  there  is  nothing  being  effected  through  human 
agencies  which  can  claim  any  authority  for  its  existence,  or  any 
excuse  for  its  zeal  and  influence. 

It  appears  that  the  vision  contemplates  an  advanced  stage  of 
human  affairs;  a  triumphant  attainment  in  the  world's  progress;  a 
high  state  of  civilization,  even  the  glory  of  the  present  day  and 
generation.  This  is  indicated  by  the  description  of  being  "  clothed 
with  white  raiment"  and  having  "  crowns  on  their  heads." 

When  we  look  back  to  the  past,  to  the  ages  of  barbarism,  where 
ignorance  and  superstition  ruled,  and  where  the  iron  hand  of  despot- 
ism ignored  all  moral  responsibility,  how  bright  the  contrast  reflects 
on  the  systems  and  institutions  of  this  favored  period !  There  was  a 
time  when  instruction  and  government  were  connected  with  literal 
and  lower  orders  of  force;  when  the  divinity  there  is  in  God's  agency 
through  human  office  and  means  was  lost  sight  of  in  the  grossness 
of  passion  and  appetite,  and  when  justice  looked  not  through  the 
eyes  of  kings,  nor  wisdom  whispered  in  the  ears  of  judges  ;  but  if 
there  is  an  office  among  men  that  is  deemed  necessary,  which  deals 
with  anything  of  importance  and  has  availed  itself  of  the  light  and 
knowledge  in  the  numerous  reforms  of  the  past,  redeeming  itself  to 
a  perfected  source  of  instruction  and  influence,  it  now  answers  re- 
sponsive to  the  call  of  Revelation;  may  accept  the  crown  that  is 
offered,  and  be  honored  as  it  has  honored  the  agency  of  the  Al- 
mighty. John,  indeed,  would  not  represent  the  perfection  of 
attainment,  but  he  sees,  in  some  countries  at  least,  and  in  some 
instances,  the  true  conception  of  office  and  authority;  he  beholds  it 
extending  to  all  departments,  and  contrasting  favorably  with  former 
ages.  He  witnesses  the  steps  upward,  the  marches  onward,  the 
struggles,  the  triumphs  in  justice  and  liberty,  until  he  pronounces 
the  present  advanced  conception  in  the  world's  distributed  official 


8  MYSTERY. 

administration,  crowned  witli  golden  honors,  and  clothed  with  the 
white  raiment  of  true  progress  and  righteousness.  The  evidence  is 
in  favor  of  believing  that  it  is  to  the  present  he  was  looking,  and 
that  the  elders  are  now  before  us  in  the  enlightened  o£&ces  and 
departments  of  this  life,  at  the  stage  in  which  much  can  be  said  in 
their  praise;  and  when  it  begins  to  be  appreciated  that  the  working 
of  the  Creator  is  through  this  visible  agency.  Mark  how  figure  after 
figure  is  thrown  toward  the  forces  of  this  world,  whilst  purporting 
to  show  the  order  and  arrangements  in  heaven.  Four  beasts  were 
also  before  the  throne,  and  in  the  midst  of  it.  And  now  that  we 
have  made  bold  to  apply  this  mysterious  language  to  the  facts  and 
forces  of  this  life,  let  us  enumerate  four  great  systems  which  are  in 
the  midst  and  round  about  this  throne  of  divine  authority.  These 
are  Eeligion,  Civil  Government,  Morality  and  Science.  These,  like 
those  described  as  "  four  beasts,''  are  full  of  the  eyes  of  intelligence, 
and  rest  not,  "  crying  holy,  holy,  holy."  Presuming  that  these  agree 
with  the  figure  of  the  beasts,  you  are  invited  to  observe  that  each 
of  these  is  effectual  by  means  of  the  arts  of  speaking,  writing, 
printing,  reading,  singing  and  telegraphing.  That  is,  they  find  an 
expression  through  these  agencies,  of  which  they  avail,  to  make 
their  several  departments  the  influential  realities  they  are;  by  which, 
too,  they  become  worthy  to  be  the  objects  of  revelation,  and  to 
suggest  the  figures  of  these  four  beasts.  The  six  wings,  which 
**  each  had  about  him,"  will  be  understood  to  mean  the  above- 
mentioned  arts,  as  availed  of  by  these  four  departments,  to  make 
them  effectual  in  all  knowledge  and  improvement. 

The  language,  "in  the  midst  of  the  throne,  and  round  about  the 
throne,"  implies  a  distinction  in  the  situation  of  the  beasts.  This 
distinction  is  well  taken,  if  we  consider  the  province  and  extent  of  re- 
ligion ,  as  compared  with  the  other  three  forces  named  in  the  system 
of  the  divine  government.  It  embodies  in  itself  an  assumption  of 
a  situation  **  in  the  midst  of  the  throne."  It  would,  on  the  same 
ground,  be  denominated  "  the  first,"  and  receive  the  descriptive 
appellation  of  "  lion,"  because  there  is  a  majesty,  pre-eminence 
and  grandeur  attached  to  religion  as  a  system,  which  cannot  be 
overlooked.  It  comes  to  us  connected  with  the  most  lofty  concep- 
tions of  the  divine  character;  it  goes  direct  to  the  perplexing  ques- 
tions of  reason;  it  rides  majestically  through  the  ages,  resplendent 
with  pertinent  truths  and  hidden  mysteries;  it  is  the  hope  of  the 
millions  whom  it  receives  in  its  arms  in  their  life,  and  comforts  and 
encourages  against  the  terrors  of  disease  and  the  grave.  It  is  God's 
right  hand  in  the  earth,  a  lion  among  other  systems,  and  the  chief 
and  first  in  the  order  of  their  enumeration. 


MYSTERY.  9 

Before  the  throne,  where  the  four  beasts  are,  is  a  "  sea  of  glass, 
like  unto  crystal."  We  will  suggest  that  this  means  the  admonish- 
ing and  determinate  providence  of  God  which,  to  be  discerned,  is 
clear  in  its  object,  and  benevolent  in  its  purpose,  though  absolute 
in  its  decree.  We  shall  make  this  decree  the  burden  of  our  efforts, 
in  treating  of  the  whole  revealed  scriptures;  but  for  the  present  we 
will  say  that  this  sea  of  glass  concerns  the  divine  intentions. 

It  should  be  judged  that  John  is  not  dealing  with  phantoms,  but 
that  his  eye  is  directly  on  the  truths  of  this  life,  whilst  his  language 
has  an  object  in  conformity  with  the  capacities  of  men  to  under- 
stand, and  with  the  nature  of  our  surroundings.  Indeed,  we  shall 
take  no  such  risk  of  error,  as  to  look  anywhere  else  for  his  meaning, 
than  to  the  mental  forces  connected  with  man's  moral  progress, 
and  to  the  events  that  have  favored  or  interrupted  this  prospect  all 
along  the  journey.  Now  comes  ''  seven  lamps  of  fire  before  the 
throne,"  so  it  becomes  reasonable  to  suppose  that  John  is  making 
another  important  summary. 

There  are  seven  elementary  principles  allied  to  divine  govern- 
ment in  its  more  comprehensive  sense.  Whether  in  heaven  or 
earth,  in  the  present  or  future,  they  must  ever  exercise  their  in- 
fluence. They  are:  Progression,  Reward,  Punishment,  Faith,  Judg- 
ment, Atonement,  and  Grace.  All  the  courts  of  the  civilized  world 
have  employment  in  the  exercise  of  these.  Judgment  is  the  ob- 
ject. Faith  is  the  foundation  of  evidence,  because  it  is  the  confidence 
we  place  in  each  other  for  truth,  whether  under  oath  qt  in  common 
intercourse,  which  embraces  the  principle  of  faith.  Judgment  may 
be  an  examination  of  cases  in  a  regular  order;  and  when  so.  Faith 
becomes  one  of  the  essential  elements  of  the  court.  To  justify  the 
righteous  by  judicial  proceedings,  calls  into  exercise  the  principle 
of  Reward;  and  to  condemn  the  wicked  or  unjust,  that  of  Punish- 
ment. To  pay  a  ransom  makes  Atonement,  and  to  remit  the  full 
sentence  of  judgment,  is  Grace.  These  principles  become  prom- 
inent in  every  organization  where  society  weaves  its  net-work  of 
order,  and  are  as  well  acknowledged  and  acted  upon  in  the  less 
formal  scenes  of  human  employments  and  associations.  They  are 
the  "spirits  of  God  sent  forth  in  all  the  earth."  But  to  estimate 
them  properly  in  their  position  before  the  throne,  as  the  "seven 
lamps  of  fire,"  we  will  have  to  consider  them  in  their  office,  and  in 
their  relation  to  God's  plan  in  perfecting  the  human  will.  He 
starts  at  creation  with  the  object  of  benevolence.  Progression  is 
the  expansion  of  our  liberty,  as  well  as  the  measure  of  it.  As  he 
brings  us  on  and  can  trust  our  experience,  he  may  let  go  our 
hand,  and  accord  us  greater  freedom.     But  how  appeal  to  our  ex- 


10 


MYSTERY. 


perience,  except  bj  the  corrective  principle  of  punishment?  How 
cheer  our  hopes,  but  by  the  promise  of  reward  ?  How  make  a  suc- 
cess of  the  plan  of  perfection,  but  hj  overlooking  much  through 
the  principle  of  grace  ?  How  make  a  ransom  for  weak  and  erring 
natures,  except  by  the  agencies  of  his  own  providing  in  the  channel 
of  atonement?  How  shall  he  reward  or  punish,  except  he  judge? 
How  shall  we  believe  in  God  without  calling  faith  into  exercise? 

Let  men  look  where  they  may,  these  lamps  of  fire  are  discovered 
"  burning  before  the  throne."  The  operation  of  these  principles 
would  teach  men  a  lesson  about  God's  eternal  government ;  how  the 
dispensations  of  the  future  will  be  conducted,  and  how  they  are  to 
show  his  purpose  and  benevolence. 

These  seven  are  inseparably  connected,  and  their  operation  can 
be  illustrated  by  the  government  of  children  with  the  oversight  of 
the  parent.  The  primary  object  in  such  cases  is  progress;  then  we 
overlook  some  offenses,  which  is  grace;  correct,  which  is  punish- 
ment; teach,  warn  and  prevent,  which  is  atonement;  inspire  confi- 
dence, which  is  faith;  criticise  the  conduct,  which  is  judgment, 
and  induce  by  promise  of  favor,  which  i^  an  exercise  of  the  princi- 
I)le  of  reward.  And  so  it  is;  from  the  most  primary  forms  of  gov- 
ernment to  the  wide  earth  and  eternal  heavens,  these  lamps  of  fire 
burn,  continually  and  everywhere,  the  indispensable,  comprehensive 
forces  of  control  and  persuasion. 

"  When  those  beasts  give  glory  and  honor  to  him  that  sat  on  the 
throne,  the  fOur-and-twenty  elders  fall  down  and  cast  their  crowns 
before  the  throne."  The  praise  of  the  one  class  of  agents  is  involved 
in  that  of  the  other  ;  and  when  religion,  civil  government,  moral 
system  and  science  bring  their  tribute;  when  they  continually 
develop  the  evidence  of  God's  wisdom  and  reign;  when  they  rise 
superior  to  vanity  and  error,  looking  upward  by  light  and  knowl- 
edge to  him  who  is  glorious  in  the  circle  of  the  heavens,  then  all 
the  departments  of  wisdom  and  influence  join  the  assent  of  praise. 
It  is  but  the  details  of  the  same  system;  it  is  the  amen  of  the  streams 
that  make  the  river  which  ripple  to  their  source  when  the  river 
meets  the  ocean;  it  is  the  particular  voice  of  praise  answering  to  the 
triumphs  and  faith  of  great  general  systems. 

After  the  four  beasts,  elders  and  sjDirits  before  the  throne  are 
introduced,  John  perceives  an  angel  proclaiming,  with  a  loud  voice, 
with  reference  to  a  book  in  the  hand  of  him  that  sat  ujDon  the 
throne. 

ISow,  a  book,  figuratively,  may  mean  an  object,  concerning  which 
we  can  only  say  that  it  is  an  expression.  The  literal  idea  of  a  book 
means  something  expressed  on  any  given  subject  or  subjects.     But 


MYSTERY.  11 

this  book  is  in  the  hand  of  him  that  sits  upon  the  throne;  and  he 
being  interj^reted  the  Great  God,  what  spiritual  idea  can  be 
intended? 

In  answer  to  this  we  suggest  that  there  is  in  fact  an  expression 
purporting  to  be  from  God,  about  which  we  are  all  concerned.  We 
will  not  say  that  it  is  the  Bible;  but  rather,  that  it  is  the  Covenant  of 
God  which  has  been  expressed,  both  in  the  Bible  and  through  other 
sources,  to  man.  This  is  undoubtedly  the  book ;  and  to  show  that 
earnest  inquiries  are  directed  this  way,  we  have  only  to  point  to  the 
great  questions  of  religion,  where  the  world  is  struggling  to  know 
what  is  the  expressed  will  of  the  Creator.  There  is  much  strength 
and  light  brought  to  the  subject  in  these  times;  so  much  that  John, 
anticipating  the  principle  of  investigation  and  inquiry  that  now 
prevails,  might  well  have  chosen  the  figure  of  a  *'  strong  angel''  to 
indicate  it.  The  spirit  of  the  age  presses  everything  to  the  light. 
Science  is  burning  up  the  superstitions  of  the  past;  faith,  candor 
and  liberality  are  blended,  and  tremblingly  approaching  the  great 
subject  where  the  hopes  and  destinies  of  men  are  fixed  by  the  words 
of  the  Everlasting. 

But  the  great  struggle  has  been  made.  Excessive  faith  has  taken 
an  extreme  which  can  possibly  stumble  at  nothing.  Rank  infidelity 
seems  equally  at  fault  for  believing  that  no  expression  of  the  Divine 
Mind  is  to*  be  entertained.  Between  these  the  strong  angel  leads 
the  band  of  hope,  and  here  the  best  efforts  of  the  age  have  been 
exhausted.  The  decision  is  not  that  God  has  never  spoken  to  man, 
but  rather  the  proclamation  demands  what  is  the  mind  of  the 
Almighty,  from  all  that  is  written  and  from  all  that  is  before  us. 
Who  can  give  the  reason,  clear  the  doubts  and  save  those  who  are 
perishing  in  their  very  faith  ?  Considering  the  manner  by  which 
the  fragments  of  sacred  writing  have  been  collected;  the  different 
times  and  persons  connected  with  its  origin,  the  interest  in  its 
divine  authority  is  only  intensified  when  the  devouring  flames  con- 
sume the  fables  and  follies  of  the  past.  Our  minds  are  set  to  let 
error  go  to  ruin;  but  the  heat  is  intense,  and  the  fire  spreads,  threat- 
ening our  hopes  as  well  as  sacred  institutions.  We  cling  with  des- 
peration to  the  assertion  that  God  has  expressed  himself  to  men 
through  the  scriptures.  But  in  a  time  like  this,  an  assertion  that 
such  is  the  case,  will  not  stand;  an  assumption  on  the  face  of  the 
Bible  will  not  satisfy,  and  the  excuse  of  mystery  only  adds  to  the 
rage  of  the  consuming  elements.  The  secrets  of  nature  are  being 
penetrated;  the  very  atmosphere  yields  up  the  forces  so  long  in- 
visible; and  all  systems  have  their  life,  and  pass  in  the  spirit  of  in- 
Testigation,     We  are  penned  in  close  corners,  and  are  anxious  about 


12  MYSTERY. 

that  Tvhich  is  avowedly  mysterious,  purporting  to  wait  for  the  ages 
to  come,  when  knowledge  is  increased.  Concerning  this  book,  this 
covenant,  John  says:  "No  man  in  heaven,  nor  in  earth,  neither 
under  the  earth,  was  able  to  open  the  book,  neither  to  look  thereon/' 
He  anticipates  a  fact  of  history  and  human  experience.  He  beheld 
men  stumbling  over  literal  and  material  objects,  making  efforts  to 
unlock  the  scriptures  with  keys  of  their  own  prejudices  and  limited 
benevolence.  He  witnessed  spiritual  minded  men  reaching  out 
with  great  effort  and  effect,  but  coming  short  on  account  of  some 
lame  theory  that  the  errors  of  the  times  furnish,  and  which  darken 
and  block  up  the  way  of  understanding.  He  saw  the  struggle  to 
monoj)olize  the  world's  honors  in  persons,  and  to  strain  the  ever- 
lasting principles  into  private  interpretations.  These  efforts  are 
counted  *'  not  worthy."  Whether  they  originate  from  a  religious 
or  infidel  source,  the  verdict  concerning  them  is  the  same.  Under 
the  most  natural  view  of  life,  and  of  the  great  cause  of  all  things, 
wherein  the  idea  of  Eevelation  is  ignored,  we  have  little  satisfaction 
in  the  theory  advanced.  The  efforts  in  this  sphere  have  been  equal 
to  observing  that  we  live  merely,  and  that  we  must  die  and  perish 
like  the  brutes.  The  best  inference  and  advice  from  this  quarter, 
is  to  eat  and  drink,  and  to  live  as  insensible  as  possible.  No  prin- 
ciple from  this  source  can  penetrate  the  covenant  of  God;  there  is 
little  disposition  to  do  so,  for  the  lowest  motives  actuate  the  ad- 
herents of  this  natural  sphere,  answering  to  the  distinction  "  under 
the  earth."  The  next  figurative  locality  answering  to  the  "  earth," 
is  that  where  faith  accepts  a  theory  of  Eevelation,  but  not  in  any 
honor  to  Him  who  is  perfect  in  His  work  and  intentions.  This  is 
the  department  where  efforts  are  made  to  know  of  life  and  its  pros- 
pects through  the  scriptures;  but  where  the  intrusions  of  literal 
views,  and  misapprehension  through  literal  interpretations,  ever 
must  defeat  an  approach  to  the  true  foundation. 

The  third  place  from  which  it  intimates  that  there  may  be,  or  has 
been,  an  interest  to  know  of  the  covenant,  is  that  called  "  heaven," 
but  which,  as  it  applies  to  this  earth  and  its  circumstances,  must 
mean  the  distinction  of  liberal  and  spiritual  mindedness.  Even 
from  this  source,  there  has  been  no  general  principle,  we  are  to 
understand,  which  is  equal  to  comprehending  the  work  and  inten- 
tion of  the  Almighty.  In  this  Ust  case,  the  reason  of  failure  and 
unworthiness  is  more  on  account  of  the  overwhelming  influence  of 
other  forces  than  from  a  false  foundation  in  the  spiritual  principle 
of  approach. 

Now,  though  the  covenant  of  God  may  be  confirmed  from  nature 
as  well  as  revelation,  yet  it  is  from  the  latter  that  we  derive  the- 


MYSTERY.  13 

main  instruction.  The  Bible  purports,  indeed,  to  make  a  specialty 
of  the  will  and  promise  of  God.  Therefore,  if  on  this  subject  there 
is  a  doubt  and  a  seal,  and  this  doubt  has  been  engendered  by  the 
writing  of  the  scriptures,  even  whilst  it  attempted  to  tell  us  of 
God's  intention,  then  the  seals  are  truly  placed  on  the  writings  of 
the  Bible,  even  though  the  book  in  the  hand  of  him  that  sits  upon 
the  throne  means  the  covenant  of  God.  If  the  seal  is  on  the  cove- 
nant, through  the  writing  of  the  Bible  as  a  whole,  then  it  has  been 
contributed  to  by  the  several  writers  concerned  in  its  production. 
John  says  the  book  was  "  sealed  with  seven  seals."  In  reference 
to  this  statement,  we  submit,  first,  that  the  scriptures  do  profess  to 
tell  us  what  God  has  promised  and  determined;  and  that  in  doing 
so,  whilst  they  have  given  us  hope,  they  at  the  same  time  so  ex- 
pressed the  matter,  that  we  are  withheld  from  an  understanding  of 
that  in  which  we  have  been  induced  to  believe. 

Secondly,  it  is  apparent  that  whilst  we  have  been  mystified  by  the 
scriptures  as  a  whole,  there  are  leading  subjects  in  the  sacred 
writings  which  have  mainly  contributed  to  this  end.  For  instance, 
we  say  that  it  is  the  subject  of  Adam,  Noah,  Abraham,  Moses,  David, 
Christ  and  John  respectively,  which,  in  the  order  of  revelation, 
have  one  after  the  other  been  presented  to  our  view,  to  add  to  and 
develop  the  covenant  of  grace.  In  every  instance  there  has  been 
a  reserve  as  well  as  a  revelation,  and  the  general  points  of  mystery 
lie  directly  on  these  seven  subjects  at  this  time.  The  seals  consist, 
not  in  the  seven  dispensations,  but  in  the  mystery  that  rests  on  these 
seven  departments  of  sacred  writing,  concerning  the  will  and  cove- 
nant of  God.' 

The  book  is  "  written  on  the  inside  and  without,"  as  is  purported 
in  the  temporal  and  spiritual  benefits  of  God's  promise,  as  is  illus- 
trated in  the  literal  inheritance  of  Canaan,  and  the  far-reaching 
blessings  of  all  states  of  existence. 

The  idea  also  covers  the  character  of  Bible  writings,  which,  pur- 
porting to  declare  a  real  event,  often  is  aiming  at  future  developing 
principles;  and,  by  the  use  of  literal  objects,  makes  a  special  point 
to  refer  to  metaphysical  outlines. 

John's  weeping  over  the  sealed  nature  of  the  book,  and  over  the 
inability  of  any  one  to  open  it,  only  reflects  on  the  present  situation, 
wherein  we  all  regret  the  necessity  that  binds  us  in  the  dark,  whilst 
we  are  required  to  believe,  in  the  face  of  an  inexplicable  revelation, 
and  the  stern  realities  that  beset  us  to  contradict. 

Where  is  the  believer  that  does  not  lament  the  uncertainty  that 
clouds  the  writings  of  the  prophets;  the  reproach  of  the  Mosaical 
law,  and  the  lack  of  honor  that  should  attach  to  the  word  of  inspi- 
ration ? 


14  MYSTERY. 

The  language  implies  that  there  is  no  principle  applied  to  the 
terms  of  the  Bible  that  is  effectual  or  correct;  and  that  there  is  no 
theory  that  does  justice  to  the  great  designs  of  the  Creator,  that  can 
throw  light  on  the  mysterious  expressions  of  the  sacred  volume,  and 
reveal  them  in  harmony  with  reason,  justice  and  prescience. 

As  in  the  visible  world  man  is  the  highest  order  of  creatures,  it 
is  to  be  presumed  that,  as  a  figure,  he  stands  for  the  chief  realities 
of  the  mind.  Principle  is  the  highest  order  of  mental  forms.  It  is 
an  object  which  is  discoverable  by  the  mind;  it  is  a  center  around 
which  thought  distinguishes  itself  from  other  thoughts.  Terms  are 
the  doors  which  open  to  principles.  A  name  suggests  to  the  im- 
agination a  form  having  extent  and  limit.  At  the  term  liberty,  for 
instance,  the  attention  is  directed  to  an  invisible  reality.  The  in- 
tellect takes  the  measure  of  a  spiritual  influence;  it  difines  the  prov- 
ince and  nature  of  its  exercise,  and  allots  a  particular  department 
in  mental  existences  to  which  it  belongs.  The  highest  conception 
of  governing  thought,  centered  in  an  idea  making  a  rule  of  conduct 
or  guide  to  truth,  revolves  itself  into  the  same  limit.  An  intelligent 
advance  into  the  regions  of  the  uncertain,  guided  by  the  spirit*  and 
similitude  of  a  rule,  is  the  proper  definition  of  principle  in  action. 
This  appears  to  be  the  object  hinted  at  by  the  figure  of  men  in  the 
books  of  revelation.  With  this  explanation,  it  is  proper  to  note  that 
the  unworthiness  and  inability  to  open  the  seals  spoken  of  by  John, 
may  not  refer  to  persons  or  individual  cases,  but  rather  to  the  prin- 
ciples which  are  applied  to  the  explanations  of  the  covenant  to  our 
fathers.  So  far  as  the  term  applies  literally  to  persons,  and  as  far 
as  history  records  a  failure  of  their  efforts,  even  thefi  the  failure  is 
owing  to  the  defective  principles,  in  whose  spirit  they  approached 
the  mind  of  the  Deity.  These  defects,  too,  were  the  intrusions  of 
the  times  and  circumstances. 

But,  now  the  vision  introduces  a  Lamb — an  ideal  under  the  figure 
of  a  lamb — which  we  shall  claim,  at  once,  to  be  the  culmination  of 
all  individual  efforts  of  the  wise  and  the  good  in  all  ages^  in  combi- 
nation with  happy  circumstances,  and  the  embodiment  of  true  and 
acceptable  principle. 

*'  I  beheld  in  the  midst  of  the  throne,  and  in  the  midst  of  the 
elders,  and  of  the  four  beasts,  a  lamb  as  it  had  been  slain ,  having 
seven  horns  and  seven  eyes." 

The  description  further  declares  it  of  the  tribe  of  Judah,  of  the 
root  of  David,  and  that  it  was  identified  with  "seven  spirits  of  God 
sent  forth  in  all  the  earth.'' 

The  horns  and  eyes  being  declared  to  be  spirits  which,  in  this 
manner   of  interpretation,  relate  to  influences    of   a   metaphysical 


MYSTERY.  15 

nature,  we  have  a  basis  by  which  to  judge  of  the  whole  character  of 
the  lamb.  If  the  horns  and  eyes  be  spiritual  influences  relating  to 
earth,  then  the  body  is  essentially  of  spiritual  character.  The  idea 
of  this  lamb  may  be  ascertained  from  the  relation  it  bears  to  the 
book  it  purports  to  open.  The  covenant  of  God  being  the  book, 
and  this  enshrouded  in  mystery  by  the  scriptures  which  make 
mention  of  it,  and  which  supply  the  mystery  by  their  own  figurative 
and  spiritual  character,  this  lamb  to  be  adapted  to  the  work  in 
hand  must  be  in  the  cast  of  principle  and  spirituality.  We  deem  it 
a  spirituality  to  discern  what  is  the  intention  of  any  figure,  where  a 
literal  object  has  been  appropriated  for  the  purpose  of  hinting  some 
inner  meaning. 

This  has  also  been  esteemed  philosophy;  and  if,  indeed,  it  maybe 
suspected  that  this  transferred  system  of  expression  is  peculiar  to 
the  Bible,  then  it  is  the  right  foundation  to  expect  a  hidden  mean- 
ing, and  to  seek  for  it.  If  the  Bible  and  the  covenant  of  grace 
comes  to  us  in  this  system,  then  it  is  the  true  Bible  philosophy  to 
treat  it  in  this  idea.  If  this  manner  of  conveying  instruction  may 
be  called  a  philosophical  plan — and  we  find,  indeed,  that  the  nature 
of  the  sacred  writings  encourages  this  view — we  may  well  judge 
that  the  lamb  is  nothing  short  of  a  philosophical  system  applied  to 
the  Bible.  At  least,  if  we  find  that  the  Bible  is  full  of  figures,  then 
it  is  a  true  philosophy  to  appreciate  that  fact.  Now,  here  is  pre- 
sented an  ideal,  under  the  figure  of  the  lamb,  which  evidently  does 
appreciate  the  system  of  the  sacred  writings,  because  it  purports  to 
read  the  matters  pertaining  to-  the  covenant.  Therefore,  if  the  fact 
of  the  figurative  character  of  these  writings  holds  good,  we  have 
before  us  the  embodiment  of  the  lamb,  in  the  simple  appreciation 
of  that  fact,  which  enables  to  unravel  the  expressions  of  the  covenant 
in  the  same  system  in  which  they  were  dictated. 

It  purports  to  be  ablie  to  open  the  seals,  and  those  seals  obviously 
relate  to  scripture  mysteries  and  divisions.  Those  mysteries  are 
such  because  the  covenant  of  God  comes  through  a  medium  of 
spiritual  or  philosophical  cast.  The  principle,  therefore,  which  can 
treat  successfully  with  a  system  molded  in  figurative  and  mental 
philosophy,  is  the  one  that  is  of  the  same  nature.  If,  then,  it  be 
admitted  that  the  promise  and  will  of  God  is  communicated  to  us 
through  a  plan  of  philosophy  in  the  scriptures,  then  a  system  of 
Bible  philosophy  is  the  only  medium  by  which  its  meaning  can  be 
unlocked.  It  is  the  only  principle  that  is  worthy  of  the  attempt; 
and  even  this  is  declared  in  great  effort  to  attain  to  the  standard  of 
success.  Not  only  is  this  intimated  by  the  term  "  prevailed,"  but 
there  is  an  expressed  suppression  of  life,  whic^^jsiipposes  great 

^  OF  THE  ^ 

TTNIVERSITlt 

OP  .  y' 


16  MYSTERY. 

Opposition  and  enemies  of  a  positive  kind,  as  well  as  struggles 
within  itself,  and  with  the  great  and  difficult  subject  with  which  it 
is  identified.  Seeing  that  we  are  dealing  with  facts  of  history  and 
influences  in  the  physical  world,  though  they  be  of  mental  vision,  it 
becomes  us  to  inquire  whether  or  not  Bible  philosophy  has  under- 
gone any  of  the  adversities  ascribed  to  the  lamb,  and  been  slain  in 
the  course  of  religious  events. 

There  is  little  doubt  that  the  opening  scene  which  John  describes, 
wherein  the  throne  is  set,  the  elders  sitting  round  about,  the  beasts 
before  it,  and  the  Lamb  in  the  midst,  has  an  application  to  modern 
times,  where  peace  and  liberty  have  their  dwelling,  and  where 
civilization  centers  her  glories  and  triumphs.  Any  reference,  there- 
fore, to  the  history  of  the  lamb,  as  is  contained  in  John's  descrip- 
tion, showing  that  it  "  had  been  slain,"  reverts  to  earlier  periods  of 
the  Christian  Church,  which  is  intimately  associated  with  Bible 
philosophy  and  the  covenant  of  God.  A  fact  so  prominent  as  that 
of  the  agitation  in  the  Church  in  early  times,  concerning  the  mys- 
teries of  life,  an.d  the  bearing  and  intention  of  revelation,  needs  only 
to  be  mentioned  to  be  fully  recalled.  Prominent  in  the  events  of 
the  time  is  the  philosophy  of  the  early  Fathers  up  to  about  a. p.  450. 
But  the  remarkable  feature  of  this  scene,  and  the  one  which  has  a 
particular  bearing  on  the  subject  in  hand,  was  the  arbitrary  meas- 
ures taken  to  suppress  a  healthy  Bible  criticism,  and  a  reasonable 
mode  of  accepting  revelation.  The  tendency  of  the  age  was  toward 
a  perfect  ideal,  which  would  make  scripture  doctrine  consistent  and 
acceptable,  whilst  it  revealed  the  Creator  of  all  things  only  to  be 
loved  and  exalted.  But  the  redeeming  features  of  Christianity  were 
marred  by  high-handed  measures;  and  instead  of  a  disposition  to 
reason  intelligently,  there  was  enthroned  a  mania  for  believing 
blindly,  inconsistently  and  foolishly.  Does  the  fact  justify  the  state- 
ment? A  great  many  will  admit  that  it  was  so;  and  it  is  to  you  we 
suggest  that  therein  consisted  the  most  visible  slaying  of  this  spirit- 
ual lamb  that  can  be  conceived  of.  In  spite  of  the  authoritative 
decrees  and  the  vigilant  opposition  of  the  ages,  the  ideal  concej)tion 
struggles  upward,  freeing  itself  continually  from  imperfection,  until 
it  becomes  an  exalted  spirit  and  redeeming  system  of  faith.  We  say 
that  it  is  only  this  that  can  successfully  interpret  the  will  of  God  from 
all  that  is  expressed  in  heaven  or  earth.  The  idea  centers  not  in  a 
person.  The  nature  of  the  figure  leaves  it  simply  impossible;  but 
it  is  just  and  correct  to  say  that  it  is  the  culmination  of  all  individual 
effort  since  the  thoughts  of  men  aspired  to  heaven. 

The  lamb  is  the  result  of  happy  circumstances,  though  it  be  a 
mere  system  of  philosophy  in   harmony  with  the  plan  of  Kevela- 


MYSTERY.  17 

tion.  There  will  be  occasion  to  show  that  David  is  the  figure  of 
liberty,  and  Judah,  that  of  heaven  or  peace,  according  to  the  plan 
of  figures  adopted  by  the  scriptures.  Whatever  may  be  the  literal 
facts  concerning  the  lives  and  characters  of  persons  introduced  in 
the  scriptures,  let  it  be  once  conceded  that  the  Bible  system  is  one 
of  spiritual  representations,  and  at  once  the  prominent  individuals 
of  its  history  may  aptly  be  extended  to  the  figures  of  important 
principles.  We  shall  have  occasion  to  apply  and  particularize  this 
idea  in  many  instances  in  the  course  of  this  essay;  but  for  the 
present  we  will  merely  assert  that  peace  and  liberty  are  necessary 
circumstances  of  a  thoughtful  interest  in  the  scripture  subject. 
The  promise  of  the  Lord  once  claimed  to  reach  outside  of  the  Jewish 
race  and  people,  it  must  not  be  forgotten  how  that  promise  is 
pointed  on  the  tribe  of  Judah  and  the  reign  of  David;  so  that,  if  we, 
the  gentiles,  may  claim  anything  by  reason  of  the  revelation  to  the 
Jews,  we  must  do  it  spiritually;  and,  therefore,  these  persons  are 
important  to  us  in  a  figurative  sense.  What  do  we  desire,  indeed, 
but  heaven  and  freedom.  The  scenes  of  earth  have  made  us  realize 
the  contrary  of  this  for  almost  the  entire  length  of  our  history.  It 
is  very  natural,  therefore,  that,  if  we  are  promised  any  good,  it  is 
centered  in  these  two  principles.  But  to  return  to  the  statement 
that  peace  and  liberty  are  necessary  to  the  calm  deliberation  of  the 
scriptures,  we  invite  you  to  reflect  that  if  the  Bible  is  a  figurative 
plan  of  instruction  for  the  most  part,  that  it  must  be  full  of  dif- 
ficulties and  perplexities  which  require  a  devoted  thought  and 
peaceful  condition  of  society.  If  any  one  will  question  a  system 
of  instruction  coming  in  the  possibility  of  difficulty  and  perplexity, 
we  shall,  nevertheless,  not  undertake  to  deny  such  possibility. 
We  believe,  in  fact,  with  reference  to  the  Bible,  that  there  has 
been  as  much  intention  to  curse,  by  its  peculiar  manner  of  mys- 
ticism, as  there  was  to  bless.  If  not  so,  why  has  the  result  of 
its  acceptance  been  the  source  of  so  much  misunderstanding  ?  If 
you  say  it  is  all  our  fault,  then  we  call  your  attention  to  the  fact 
that  no  other  book  in  the  wide  earth  is  so  mj^steriously  and  darkly 
expressed  as  that  of  the  Bible.  Now,  believing  it  to  be  of  divine 
authority,  what  theory  will  you  adopt  to  explain?  Will  you  un- 
dertake to  deny,  either  that  it  is  not  mysterious.  Or  that  it  is  not  of 
a  sacred  origin?  For  our  own  part,  we  cannot  entertain  either 
proposition;  and  to  be  candid  with  ourselves  and  with  all  interested 
parties,  we  submit  the  theory  that  the  sacred  scriptures  is  a  terrible 
experiment  with  human  reason  and  faith,  and  has  evidently  been 
dictated  in  both  mercy  and  wrath.  Nevertheless,  there  must  be 
some  definite  system  pervading  the  expressions  of  the  whole  writ- 


18  MYSTERY. 

ing,  or  even  the  theory  of  divine  authority  is  not  sustained.  In 
order  to  ascertain  whether  or  not  such  is  the  case,  no  hasty  judg- 
ment should  be  admitted,  and  the  most  favorable  conditions  of 
society  will  best  contribute  to  this  end.  The  discovery  will  not  be 
the  result  of  brutal  times  and  arbitrary  dictation,  but  of  the  days 
of  peace,  according  to  the  promise  of  God,  and  of  liberty,  agreeing 
with  the  reign  of  Israel's  favorite  king.  It  is  that  peace  which  di- 
rects attention  to  art  and  knowledge ;  that  liberty  which  gives 
security  to  life  and  property,  and  protects  and  upholds  the  freedom 
of  thought  and  expression.  It  is  that  peace — that  heaven — which 
quiets  the  earth  with  love,  and  directs  the  mind  to  wonders  of 
nature  and  phenomena  of  life.  It  is  that  liberty  that  rises  above 
creed,  literal  terms  and  long  established  customs,  and  photographs 
its  interpretations  of  scripture  and  God's  government  from  reason 
and  experience.  Such  is  the  descent  of  the  lamb.  It  is  an  ideal 
wrought  up  to  a  standard  of  benevolence  which  embraces  all 
creatures;  which  will  be  found  to  harmonize  with  the  expressed 
intentions  of  the  Creator,  and  which  has  been  perfected  by  all  the 
agents  of  religion  from  the  days  of  Adam.  It  is  an  idea  that  could 
not  receive  its  graceful  moulding  and  perfect  touches,  except  by 
the  contributing  eras  of  progress,  and  by  general  discoveries  of 
religion,  art  and  science. 

After  all,  the  lamb  is  but  a  system  of  Bible  philosophy,  colored 
and  perfected  by  the  most  liberal  thoughts  of  the  reformers,  and 
restrained  into  limits  by  the  necessities  of  human  nature,  and  the 
expressions  of  scripture  in  the  light  of  reason.  To  believe  this  is 
to  approach  the  Bible  in  a  new  light,  to  rest  our  feet  on  a  new 
foundation.  The  principle,  if  correct,  ought  to  struggle  success- 
fully. If  not,  then  it  is  not  the  lamb  that  "  prevails"  to  open  the 
seals,  and  which  purports  to  reveal  the  secrets  of  the  divine  gov- 
ernment. 

To  reason  on  this  foundation,  transfers  us  directly  to  the  scene  of 
mental  forces,  and  the  theory  of  transferred  meaning  will  ever  sug- 
gest that  the  terms  and  figures  of  the  Bible  are  directed  to  this 
spiritual  department.  We  have  names  to  cover  all  the  ideas  known 
to  men  ;  each  term  calls  forth  its  idea  which  is  associated  to  that 
term.  Each  idea  has  a  center  on  some  reality  ;  the  words  hate,  fear 
and  love,  each  calls  out  a  known  reality.  The  objects  to  which 
these  terms  are  directed  are  forces  and  principles  discoverable  by 
the  mind.  Now,  when  we  have  looked  throughout  the  mental  world, 
discovered  all  its  principles,  and  named  and  limited  them  according 
to  their  nature,  it  will  be  perceived  that  some  of  them  are  so  com- 
prehensive as  to  embody  many  others;  some  so  general  as  to  com- 


MYSTERY.  19 

prebend  most  of  the  existing  realities  under  a  few  terms  or  names. 
Others  again  are  found  so  important,  though  less  general,  that  they 
are  entitled  to  the  first  standing  in  a  classification  of  the  whole. 
We  claim  that  the  Bible  contemplates  all  these  influences,  estimates 
their  importance  and  presents  its  figures  with  reference  to  them.  If 
it  perceives  that  seven  comprehensive  principles  pervade  a  certain 
department  of  our  world's  influence,  it  has  its  seven  objects  in 
sacred  writing,  whose  prominence  is  an  implied  hint  to  spiritual 
minded  men.  If,  in  another  division  of  pursuit  and  action,  it  dis- 
covers twelve  principles  which  lay  at  the  foundation  of  all  multipli- 
cation in  that  class,  it  pays  compliment  to  their  existence  and  im- 
portance by  a  parade  of  twelve  persons  or  objects,  and  thus  inviting 
our  attention  to  its  true  object. 

To  interpret  the  Bible  after  this  plan  explains  the  figure  of  the 
lamb,  which  is  declared  to  be  associated  with  so  many  principles, 
or  "  spirits  of  God  sent  forth  in  all  the  earth."  To  assume  that  the 
lamb  as  a  whole  is  a  mere  figure  of  a  true  Bible  philosophy,  will 
not  satisfy,  unless  the  more  particular  description  harmonize  with 
this  statement. 

Therefore,  we  are  to  inquire  what  properly  belongs  to  a  system  of 
philosophy,  in  order  to  see  whether  or  not  there  are  any  principles 
which  may  correspond  to  the  horns  and  eyes,  thereby  agreeing  with 
the  figure  of  the  lamb.  Let  us  enumerate  reason,  principle,  con- 
sistency, observation,  experience,  fact,  and  expediency.  These  are 
essentially,  a  means,  of  not  only  Bible  philosophy,  but  of  any  other 
system  that  will  attempt  an  investigation  of  truth. 

These  are  comprehensive,  universal  and  undeniable  parts  of  all 
intelligence  and  research.  They  are  the  horns  and  eyes  of  any  sys- 
tem that  is  correct.  In  all  the  sphere  of  intellect,  they  stand  pre- 
eminently the  e^es  of  knowledge.  In  an  effort  which  involves  argu- 
ment, observation,  experience,  reason,  principle,  consistency,  expe- 
diency and  fact,  are  all  used  in  the  capacity  of  horns  in  the  figura- 
tive sense.  Through  the  operation  of  reason,  facts,  observation, 
and  expediency,  truths  are  pushed  home  to  the  understanding ; 
consistency  and  experience  are  prominent  in  such  cases,  and  prin- 
ciple pervades  the  whole.  They  are  used  in  a  defensive  and  aggres- 
sive capacity,  either  combating  opposition  in  the  interests  of  truth, 
or  making  attack  upon  absurdity.  A  theory  of  Bible  interpretation, 
such  as  we  conceive  is  meant  by  the  figure  of  the  lamb,  must  have 
much  need  of  these  principles,  and  without  their  aid  it  is  impossible 
to  preserve  a  correct  channel  of  explanation. 

Not  only  are  these  forces  necessary  to  a  successful  inauguration  of 
a  new  theory,  in  the  capacity  of  defense,  but  they  are  also  a  guide 


20  MYSTERY. 

and  direction  in  determining  what  is  true  and  appropriate  on  any- 
subject.  As  a  guide,  they  are  as  eyes;  as  a  defense,  they  are  horns; 
and  as  the  auxiliary  of  an  argument,  they  aggressively  push  to  a  result 
of  conquest.  Attempt  to  make  your  way  to  the  understanding  and 
feelings  of  men,  without  a  close  consistency  and  reference  to  their 
experience,  or  to  enlist  their  sympathies  without  a  theory  that  is 
expedient  and  proper  under  the  law  of  our  being.  Fact  is  demanded. 
Men  summon  everything  before  the  tribunal  of  observation.  None 
can  be  inconsistent  and  be  believed.  In  fact,  these  horns  and  eyes 
are  the  only  surety  of  success,  and  especially  in  a  new  system  of 
philosophy. 

Now,  the  ''  seven  spirits  sent  forth  in  all  the  earth,"  are  declared  to 
be  the  horns  and  eyes  of  the  lamb.  This  statement,  rendering  the 
application  to  a  person  out  of  the  question,  we  shall  claim  for  the 
figure  what  is  consistent  with  the  avowed  object  of  the  lamb.  This 
being  to  open  the  seals  upon  revelation,  and  the  covenant  of  God; 
and  knowing  that  this  cannot  be  done  but  by  adopting  the  same 
mystical  system  that  has  dictated  the  scriptures,  we  shall  draw  the 
conclusion  that  it  is  Bible  philosophy  that  is  intended  by  the  figure, 
and  that  the  horns  and  eyes  are  the  seven  principles  particularly 
belonging  to  philosophy,  and  indispensable  to  every  theory  of  in- 
vestigation. 

Much  is  written,  and  much  believed;  time  gives  force  to  custom, 
and  errors  root  like  a  tree.  All  that  is,  is  not  right;  even  that  ad- 
dressed to  our  understanding  is  misunderstood.  The  lamb,  to  fill 
the  necessities  of  the  case,  should  be  a  system  embracing  such  pre- 
cautionary principles,  as  will  guide  us  aright. 

No  such  embodiment  exists,  except  in  the  above  enumeration; 
because  the  intellect  is  exercised  by  and  through  them.  Individu- 
ally, they  are  the  eyes  of  every  man  who  ascertains  anything  men- 
tally; but  in  the  figure  of  the  lamb,  they  embrace  what  is  peculiar 
to  philosophy,  and  the  seeing  quality  and  faculty  of  intellectual 
attempts. 

Principle,  as  here  applied,  and  intended  to  mean  one  of  the  horns 
and  eyes  of  the  lamb,  is  a  disposition  to  realize  forces  beyond,  as 
literally  indicated  by  common  objects  and  terms.  It  is  a  power  to 
discriminate  between  a  figure  and  the  invisible  force  represented  by 
the  figure.  It  is  an  appreciation  of  the  object,  when  a  writing  or 
commandment  is  given,  without  a  strict  regard  to  the  letter.  It  is 
a  discretionary  power  that  perceives  what  is  intended,  and  is  only 
bound  by  the  spirit  of  the  instruction.  It  is  an  advanced  intelligence 
which  touches  nimbly  upon  physical  objects,  to  deduct  their  spirit- 
uality. 


MYSTERY.  21 

Experience  judges  things  by  what  it  knows  and  feels.  Observa- 
tion, as  here  applied,  is  that  principle  which  takes  cognizance  of  a 
matter  with  a  view  to  test  its  merits;  an  impartial  disposition  to 
hear,  independent  of  prejudice.  It  is  a  hearing  and  seeing  faculty, 
which  is  on  the  alert.  It  grasps  at  all  facts  and  objects,  and  hands 
them  over  to  the  reason.  It  goes  before  the  mind  in  the  broad  field 
of  nature,  and  is  pleased  to  consider  all  the  handiwork  of  God.  It 
has  a  ready  ear  for  every  voice  of  fact,  or  theory  of  a  subject,  and 
lets  not  any  reality  of  earth,  or  reputed  revelation  from  heaven, 
pass  without  critical  investigation. 

Expediency  is  the  disposition  to  do  that  which  is  most  fitting  to 
tht'  time  and  circumstance,  without  strict  conformity  to  rules  and 
precedents  of  other  times  and  places.  It  is  an  effectual  eye  of  the 
present,  but  short-sighted  when  directed  to  the  dim  ages  of  the 
past.  It  appreciates  its  own  time;  believes  in  progress,  and  pur- 
poses to  take  the  lead. 

Fact  is  an  indomitable  supporter  of  any  correct  theory.  It  aids 
the  mind  to  reach  the  invisible,  by  its  ever  reliable  foundation.  It 
is  the  source  of  figurative  language,  and  photographs  strong  and 
well  defined  pictures  of  the  future.  As  an  aggressive  force,  it  is 
always  attaining  victory. 

Consistency  is  a  strong  test.  Eyen  revelation  must  undergo  its 
searching  discernment.  Consistency  is  demanded  in  all  the  earth, 
and  is  the  measure  and  weight  of  evidence.  It  is  the  eye  by  which 
judges  determine  the  truth  or  falsehood  of  testimony.  A  theory  of 
belief  contradictory  in  its  parts,  cannot  be  believed.  A  doctrine  in 
a  system  inconsistent  with  the  main  features  of  the  system,  is  wrong, 
or  the  whole  system  is  false.  This  is  the  same  principle  we  propose 
to  apply,  as  is  hinted,  and  as  is  indispensable  for  help  and  guidance. 

Reason  is  the  eye  in  all  matters  of  the  mind,  and  is  chief  of  the 
seven,  so  universal  and  indispensable.  No  comment  is  necessary 
to  show  its  capacity  to  penetrate  falsehood,  or  its  power  to  combat 
error. 

Thus,  these  seven  are  very  necessary  realities ;  are  peculiar  to 
philosophical  efforts,  and  must  come  to  the  front  in  any  attempt 
to  show  what  is  the  will  and  promise  of  God,  as  expressed  in  the 
scriptures.  Behold,  then,  the  lamb  in  a  system  of  philosophy 
the  Bible  itself  has  dictated,  and  whose  horns  and  eyes  are  prin- 
ciples essentially  its  own,  and  yet  universally  available. 

As  far  as  individuals  are  concerned,  the  figure  of  the  Iamb  em- 
braces all  individual  effort,  which  should  result  in  an  acceptable 
ideal,  whose  approach  the  Creator  will  not  reject,  because  it  is 
fashioned  in  a  doctrinal  mold  agreeing  with  his  will  and  purpose, 


22  MYSTERY. 

and  is  impelled  by  a  plan  of  procedure,  which  he  will  be  pleased  to 
approve  as  the  only  reliable  means  to  be  made  available.  Acting 
on  this  foundation,  we  will  seek  to  apply  a  philosophical  interpre- 
tation to  the  Bible,  looking  to  the  facts  of  the  world's  history,  and 
to  the  indisputable  forces  of  the  mental  sphere,  trusting  that  here 
will  be  found  all  the  objects  to  which  the  figures,  terms  and  cere- 
monial shadows  of  the  sacred  writings  are  directed. 

Adam  is  the  beginning  of  Bible  characters.  So  singular  is  the 
account  concerning  him,  that  even  on  the  theory  of  a  divine  origin 
of  the  Bible,  the  inquiry  seems  proper,  whether  or  not  such  a  per- 
son ever  existed,  and  whether  or  not  he  is  a  fabulous  supposition, 
created  from  the  imagination,  and  receiving  a  descriptive  molding, 
in  order  to  illustrate  the  nature  and  history  of  some  particular 
principle. 

There  are  a  few  considerations  which  support  the  mystical  view 
of  this  subject.  At  the  time  the  history  of  Adam  is  introduced  in 
a  regular  form,  the  human  mind  was  far  progressed  in  the  knowl- 
edge of  mental  forces.  It  was  conversant  with  life  in  all  its  varied 
characters  and  capacities,  and  was  accustomed  to  draw  on  the 
imagination  in  historic  parable,  in  order  to  picture  a  likeness  of  its 
discoveries.  It  had  found  out  the  operation  of  inner  thoughts  and 
motives,  and  became  proficient  with  both  fact  and  fancy  in  illus- 
trating. This  is  as  much  true,  if  other  than  Moses  wrote  the  first 
four  books  of  the  Bible,  as  it  is  if  he  wrote  them.  If  Moses  pro- 
duced them,  then  their  figures  and  characters  were  contemplated 
from  a  high  stand-point  of  experience,  which  looked  back  on  long 
periods  of  time,  wherein  was  furnished  ample  opportunity  to  con- 
ceive of  moral  powers  and  first  causes.  If  these  writings  may  be  at- 
tributed to  other  persons  and  to  later  times,  then  there  is  still  greater 
reason  to  believe,  either  that  they  were  theorizing  on  the  fact  of 
creation,  and  imposing  on  the  race  a  mixed  system  of  important 
law  and  unnecessary  ceremonies,  or  that  inspiration  addressed  it- 
self to  a  delineation  of  truth  through  the  images  of  both  fact  and 
fable.  Leaving  out  the  question  of  authorship,  we  are  to  incline  to 
the  latter  belief,  in  favor  of  inspiration;  and,  seeing  that  there  is  a 
connected  history  of  race  and  generations  from  Adam,  or  from  the 
time  in  which  he  is  represented  to  have  lived,  to  that  of  the  present 
day,  it  should  settle  us  in  the  opinion  that  there  was  a  real  existence 
of  a  man  who  was  so  named,  and  who  became  a  leading  branch  in. 
the  present  races  of  men. 

As  most  all  the  characters  presented  in  the  Bible  seem  to  have 
had  an  existence  in  fact,  it  appears  that  inspiration  watched  the 
persons  and  events  of  real  life,  and  availed  itself  of  favorable  in- 
stances and  characters  to  figure  and  teach  its  revelations. 


MYSTERY.  23 

Secondly,  it  is  consistent  with  the  theory  of  revelation,  as  di- 
rected in  our  scriptures,  to  believe  that  there  has  been  an  extra- 
ordinary influence  over  the  lives  of  some  men  connected  with  sacred 
history,  which  has  constrained  their  acts,  so  that  their  history  might 
present  a  true  picture  of  some  object  of  inspiration  in  the  system 
of  spiritual  discoveries. 

A  third  class  of  professed  revelation  can  only  be  accepted  on  the 
supposition,  that  when  ordinary  character  and  events,  as  well  as 
extraordinary  influence  of  the  will  and  conduct,  failed  to  present  a 
proper  ideal  of  the  conception  in  view,  there  has  been  a  resort  to 
fabulous  probabilities  in  human  conduct,  or  possible,  though  extra- 
ordinary accounts  of  divine  interposition. 

We  shall,  therefore,  approach  the  subject  on  the  theory  that 
inspiration  has  fastened  upon  ordinary  events;  that  it  has  molded 
events  to  its  purpose,  and  that  it  has  had  resort  to  imagination  and 
fabulous  creations. 

These  considerations  argue  the  primary  object  of  revelation.  It 
is  to  lay  bare  the  hidden  and  subtle  influences  which  direct  human 
conduct  aright,  or  seduce  the  mind  to  disorder  and  wreck.  In  its 
effort  to  make  a  vivid  picture  of  life,  and  the  powers  of  good  and 
evil,  it  grasps  at  all  realities  and  imaginary  conceptions,  seeking  to 
cover  all  points  by  pertinent  figures,  and  to  illustrate  by  every  pos- 
sible and  successful  means. 

From  the  first  to  the  third  chapter  of  Genesis  may  be  seen  a  sam- 
ple of  what  the  Revelations  of  John  are,  and  in  ♦'fact  of  all  the 
obscure  portions  of  the  sacred  writing. 

We  claim  that  the  book  of  Genesis,  like  all  the  rest  of  the  scrip- 
tures, comes  to  us  by  inspiration,  or  a  power  that  discerns  the  con- 
cealed mysteries  of  life  and  future  events.  We  question,  however, 
whether  it  contemplates  further  back  in  time  than  the  beginning  of 
intelligent  beings  on  the  earth,  or  makes  any  speciality  to  show  the 
order  of  literal  creation. 

The  whole  range  of  the  scriptures  appear  to  reach  not  further 
back  in  the  past,  or  forward  in  the  future,  than  to  one  successful 
experiment  of  God's  dealing  with  the  will  and  activities  of  men. 
All  the  possible  events  of  the  ages  of  eternity  are  not  detailed;  and 
it  may  properly  be  esteemed  out  of  place  that  a  book  so  devoted  to 
metaphysics  and  morals,  as  that  of  the  Bible,  should  start  in  with 
an  account  of  the  literal  creation. 

True,  it  may  be  proper  when  introducing  the  great  God  to  the 
creature,  to  assert  that  he  made  all  things;  but  this  is  well  said  in 
the  very  first  sentence  of  the  Bible,  and  after  this  one  sentence, 
concerning  the  origin  of  the  worlds,  we  may  well  suspect  that  the 


24  -         MYSTERY. 

object  of  the  detailed  account  is  like  that  of  the  whole  Bible,  con- 
centratedly  devoted  to  the  subject  of  human  progress  and  the 
events  and  principles  pertaining. 

Even  if  it  asserts  the  Ijteral  order  of  creation,  we  may  expect  at 
any  point  a  departure  from  that  order,  if  the  fact  of  nature  is  not  a 
proper  figure  of  the  conception  that  inspiration  has  in  view.  How 
often  this  is  to  be  observed  all  through  the  sacred  writings;  when, 
for  instance,  some  object  of  nature  is  appropriated  as  a  figure.  As 
long  as  the  figure  serves  in  its  natural  character  and  aspect,  it  may 
be  so  used,  but  as  soon  as  a  necessity  is  perceived,  which  the  nature 
of  the  object  cannot  properly  figure  in  its  own  natural  character^  it 
is  suddenly  made  to  assume  an  apj)earance  in  the  figure,  which  is 
known  to  be  contrary  to  the  order  and  nature  of  the  subject.  Thus 
lions  are  made  to  assume  wings,  beasts  are  presented  with  many 
heads,  and  men  figure  in  unnatural  character  and  appearance.  The 
explanation  of  this  is,  that  there  was  an  object,  and  inspiration  was 
intent  on  that  object,  without  strict  regard  to  natural  appearances 
and  facts,  so  long  as  it  could  produce  a  figure  to  illustrate  its  con- 
ceptions. From  the  very  time  that  revelation  submitted  the  prop- 
osition that  "in  the  beginning  God  made  the  heaven  and  earth,"  it 
has  evidently  been  intent  in  the  interests  of  its  great  moralizing 
plan,  so  that  its  figures  are  very  doubtful  as  a  pattern  of  nature, 
and  its  statements  of  creation  cannot  be  relied  upon,  as  strictly 
correct. 

Indeed  we  are  justified  in  doubting  that  any  explanation  or 
account  of  the  literal  creation  of  the  heavens  and  earth,  or  even 
man,  is  intended  in  the  whole  Bible,  not  excepting  the  first  three 
chapters  of  Genesis.  These  things  are  still  among  the  secrets  of 
the  great  past,  and  enter  into  the  present  problem  on  which  men 
are  engaged.  There  is  another  volume  that  instructs  us  on  these 
subjects.  The  panorama  that  unfolds  to  our  view  is  terrible  with 
the  vision  of  ages.  The  voice  that  speaks  from  this  source  is  calm 
and  pointed,  suggesting  wonders,  without  intention  of  mystery,  and 
gently  and  gradually  lifting  the  veil  that  separates  time  from 
eternity. 

After  the  first  sentence  of  the  book  of  Genesis,  the  allegorical 
character  of  the  writing  becomes  apparent. 

An  allegory  may  contemplate  time,  facts,  principles  and  events; 
and  on  the  supposition  that  the  book  of  Genesis  is  a  philosophical 
picture,  drawn  from  an  observation  of  the  real  heavens  and  earth, 
and  the  different  objects  contained  therein,  it  still  may  suggest  more 
of  the  literal  history  and  origin  of  man,  than  is  gathered  from  in- 
appropriate attempts  at  literal  interpretation.     A  retrospect  of  the 


MYSTERY.  25 

Mstorj  of  mental  forces  must  necessarily  touch  at  the  early  stages 
of  human  life.  If  time  were  introduced  as  the  measure  and  degree 
of  advancement,  it  would  be  proper  to  classify  all  time  in  which 
men  on  the  earth  were  concerned,  or  at  teast  to  designate  it  accord- 
ing to  the  stages  of  progress.  Being  then  relieved  from  the  restric- 
tions which  the  literal  view  enjoins,  both  as  to  the  age  of  the  world 
and  the  origin  of  man,  we  are  at  liberty  to  place  the  seven  days  of 
Genesis  at  whatever  beginning  the  terms  of  the  allegory  and  the 
facts  of  our  history  may  indicate.  Taking  the  existence  of  man  as 
a  reality,  and  his  beginning  as  not  definitely  determined,  either  by 
the  scriptures  or  science,  we  are  at  liberty  to  expect  that  the  course 
of  human  progress  began  before  the  days  of  Adam,  and  therefore 
that  a  figurative  showing  of  that  progress,  classified  into  stages  and 
times,  may  contemplate  pre-Adamic  existence,  and  exhaust  its  first 
great  period  in  the  unknown  ages,  before  the  history  of  Adam 
began. 

Now,  the  allegory  under  consideration  implies  continued  develop- 
ment under  the  figure  of  created  objects  in  the  physical  world,  and 
divides  the  stages  into  seven  periods,  represented  by  the  well- 
established  idea  of  days. 

That  a  system  of  philosophy,  aiming  at  future  events  and  un- 
named and  imperfectly  understood  principles,  should  turn  to  nature 
for  its  figures,  is  natural  enough;  the  more  so,  when  at  the  time 
this  system  commences  its  pictures,  natural  objects  had  long 
been  familiar,  and  it  had  become  an  established  custom  to  aid  the 
mind  in  conceiving  of  mental  conditions  and  doctrines,  by  a  resort 
to  physical  forms.  Indeed,  at  that  time  some  systems  of  language 
were  constructed  on  this  principle.  But  the  very  nature  of  mental 
philosophy  is  to  be  quick  to  perceive  likenesses,  and  to  be  expert  at 
making  steps  of  physical  objects  and  natural  scenes,  in  order  to  in- 
dicate its  intellectual  discoveries,  and  to  make  a  vivid  revelation  of 
them  to  the  experience.  But  here  is  the  account  of  a  creation.  If 
it  is  not  a  literal  one,  its  figurative  sense  must  be  searched  out. 
Thus  it  proceeds:  "And  the  earth  was  without  form  and  void,  and 
darkness  was  upon  the  great  deep." 

If  we  take  position  in  the  transferred  plan  of  expression,  the 
terms,  earth,  sea,  light  and  darkness,  still  have  a  meaning.  The 
sea  is  spoken  of  as  being  enshrouded  in  darkness,  and  **  the  spirit 
of  God  moving  on  the  face  of  the  waters."  Now,  the  sea  literally 
is  an  extensive  range,  where  danger,  violent  currents  and  boisterous 
waters  prevail.  The  philosophy  of  language  and  of  the  presumed 
system  of  the  Bible  will  direct  that  we  deduct  the  literal  character 
of  an  abject  which  the  terms  of  sacred  writing  point  out,  and  use 


26  MYSTERY. 

that  as  a  guide  to  what  is  meant  by  the  term.  Then  always  keeping 
in  view  that  the  scene  of  these  spiritual  objects  is  among  men,  and 
among  the  circumstances,  principles  and  events  of  their  progress, 
the  result  will  lie  in  the  consistency  of  the  application,  and  a  false 
or  true  deduction  will  be  made  out  accordingly. 

This  fact  of  the  great  sea  suggests  the  reality  of  arbitrary,  organ- 
ized society;  and  here  is  the  scene  where  human  progress  begins, 
just  at  the  point  where  the  intelligence  of  men  enable  them  to  con- 
ceive a  systematic  order;  but  when,  as  emerging  from  barbarism, 
their  selfishness  and  violence  give  cast  to  their  plans,  and  force 
all  into  great  despotic  unions.  All  early  history  is  filled  with  the 
accounts  of  society  acting  together,  according  to  race  and  language, 
which,  serving  to  secure  a  union,  at  the  same  time  has  given  pre- 
tense to  a  consolidated  and  intelligent  oppression.  Here  the  weak 
bow  before  the  strong,  brute  force  rules,  and  the  increase  of  knowl- 
edge is  applied  to  secure  all  the  strongholds,  so  as  to  perpetuate 
an  arbitrary  dictation,  and  make  the  masses  of  society  contribute  to 
this  end. 

We  judge  that  the  figure  of  the  great  sea  can  well  fit  that  tran- 
sition state  between  barbarism  and  a  well  regulated  order  of  society; 
and,  in  fact,  that  element  which  in  union  and  strength,  from  any 
cause  or  motive,  may  assert  itself  in  any  stage  of  civilization,  against 
the  rights  of  men  and  the  proper  modes  of  adjusting  difficulties. 
Summary  measures,  dictation  and  violence,  with  the  auxiliaries  of 
union  and  intelligence,  are  the  features  that  are  unmistakably 
hinted  at  by  the  figure  of  the  great  sea  on  which  darkness  reigned. 

There  is  an  instance  in  the  book  of  Kevelation,  where  figurative 
language  is  explained,  and  where  "  waters"  are  said  to  be  "  people, 
nations  and  tongues."  This  will  show  that  the  application  of  the 
term  is  close  to  the  point,  and  that  the  idea  sea,  or  great  deep,  has 
a  relation  to  arbitrary,  organized  society.  Nor  does  the  character  of 
John's  Revelation  and  this  book  of  Genesis  differ.  The  same  terms 
are  used  in  both,  and  the  same  allegorical  characteristics  pervade 
each.  John  speaks  of  the  tree  of  life;  sun,  moon  and  stars;  of  the 
woman  and  the  serpent;  and  in  fact,  of  all  the  objects  which  are  so 
strangely  applied  in  the  book  of  Genesis. 

But,  allowing  the  application,  when  was  it  that  the  spirit  of  God 
moved  upon  the  face  of  the  waters  ?  Rather,  when  in  real  time, 
was  it  that  moral  darkness  prevailed  in  the  sphere  of  human  life, 
and  in  the  rude  forms  of  society  ?  "Who  can  tell  when  ?  Leaving 
out  the  ages  when  men  groped  along,  coming  short  of  great  designs 
for  good  or  evil;  when  did  the  thoughts,  actions  and  activities  of 
human  existence  loom  up  to  an  importance  to  require  a  direction  ? 


IdTSTERY.  27 

Nothing  is  intimated  of  that  period  in  which  tribes  and  people 
maintained  the  routine  of  warring  against  the  lower  animals,  and 
living  in  caves,  until  the  great  circle  of  years  passed  round.  But,  the 
account  makes  a  point  to  commence  where  the  intelligence  and 
progress  of  men  were  threatened  by  their  follies  and  violence;  as- 
soon  as  they  had  been  aroused  from  petty  objects  and  ^animal  in« 
sensibility. 

However,  it  is  not  possible  to  fix  upon  any  base  to  determine » the 
beginning  of  the  first  great  day  of  Genesis,  until  we  have  an  idea 
of  the  second;  therefore,  we  will  pass  to  consider  the  second  day, 
on  the  theory  that  the  first  relates  to  pre-Adamic  existence.  If  this, 
theory  is  correct,  it  will  have  more  force  when  the  great  periods 
which  are  within  the  reach  of  history  are  defined  in  accordance  with 
the  account  of  the  other  six  days. 

"And  God  said  let  there  be  a  firmament  in  the  midst  of  the- 
waters,  and  let  it  divide  the  waters  from  the  waters." 

We  have  expressed  the  opinion,  that  as  there  seems  to  be  a  con- 
nected history  from  the  time  that  Adam  is  reputed  to  have  lived,, 
that  it  is  reasonable  to  believe  that  there  was  indeed  a  real  existence 
of  a  man  so-called.  Now,  it  appears  that  the  author  of  Genesis  has 
mystically  connected  the  history  of  this  man  Adam„jwith  his  images- 
of  moral  development. 

Be  this  as  it  may,  if  there  should  be  anything  occurring  in  the 
time  of  Adam  which  is  of  importance,  the  picture  of  human  progress- 
could  not  overlook  it;  but  rather  must  make  special  mention  of  it 
in  its  enumeration  of  the  seven  days. 

Now,  there  is  something  of  importance  attached  to  the  time,  six 
thousand  years  ago,  when  Adam  is  said  to  have  lived. 

It  is,  that  a  connected  history  was  then  originated,  which  at  its 
commencement,  may  have  only  been  the  tradition  of  a  man  and  a 
tribe,  but  which,  becoming  connected  with  a  plan  of  instruction,  or 
allegorical  shadow,  resulted  in  cutting  off  the  events  and  doings  of 
former  ages.  We  mean  by  former  ages  and  doings,  the  acts  and 
existence  of  men.  This  historic  intrusion,  indeed,  does  not  reach 
to  all  people;  for  some  races  have  records  going  back  of  the  time  of 
Adam,  giving  an  account  of  men  and  their  actions;  but  seeing  thai 
the  whole  Jewish,  Mohammedan,  and  Christian  world  have  been  cut 
off  from  entertaining  any  notion  of  ante-Adamic  existence;  the  divid- 
ing nature  of  the  bible  history  is  general  enough  to  meet  the  require- 
ments of  the  figure. 

In  addition  to  the  claims  of  outside  nations,  recent  developments 
are  tending  to  favor  the  belief  that  men  have  lived  on  this  earth  long^ 
prior  to  the  time  fixed  as  the  beginning  by  the  Mosaical  history. 


28  MYSTERY. 

It  is  claimed  that  human  remains  are  now  found  in  stratum  of  earth 
of  very  ancient  date  and  class;  some  geologist  ascribing  an  antiquity 
to  those  fossils,  of  from  10,000  to  upwards  of  50,000  jesiYs.  Animals 
purporting  to  be  made  on  the  same  day  with  man,  according  to  the 
above  history,  are  found  to  have  engraved  a  marvellous  record  of 
years. 

But,  owing  to  the  comparative  scarcity  of  human  traces,  the  evi- 
dence of  man's  great  antiquity  is  left  to  more  recent  times  and 
greater  research.  This  comparative  scarcity  is  reasonably  accounted 
for  by  the  superior  caution  and  intelligence  of  men,  which  prevented 
the  sudden  convulsions  of  nature  from  sweeping  them  in  great 
masses  to  destruction. 

In  numbers,  also,  they  were  less  than  the  host  of  animals;  requir- 
ing longer  time  to  attain  maturity;  and,  upon  the  whole,  far  less 
prolific.  Besides,  the  ancient  custom  of  burning  the  bodies  and 
bones  of  the  dead,  had  much  to  do  with  obliterating  the  evidence 
that  man  participated  in  the  distant  scenes,  before  the  earth  was 
tossed  and  torn  by  the  era  of  convulsion. 

Now,  we  reason  in  this  manner:  At  some  time  not  far  remote  from 
Adam,  some  of  his  descendants  commenced  a  history,  which  at 
most,  may  have  been  a  record  of  a  traditionary  account,  concerning 
the  genealogy  of  a  man  and  a  tribe.  It  must  have  commenced  in  a 
very  simple  form;  perhaps  containing  information  derived  from 
actual  acquaintance  with  several  generations,  and  only  embracing 
what  the  limited  memory  and  acts  of  those  generations  afforded. 
Afterward  it  grew  into  greater  proportion,  more  from  the  lapse  of 
years  than  from  anything  extraordinary  about  the  nature  of  the  his- 
tory; and  succeeding  to  concentrate  the  view  of  future  generations, 
it  served  to  isolate  all  events  outside  of  its  own  records.  , 

The  fourth  chapter  of  Genesis  looks  more  like  a  genuine  commence- 
ment of  literal  history  than  anything  that  precedes  it  in  the  book 
of  Genesis.  Even  here,  there  are  traces  of  shadows  foreign  to 
simple  history;  and  all  before  this  chapter  is  stamped  with  the  pecu- 
liarities of  Moses.  We  say  Moses,  because  it  is  probable  that  that 
great  philosopher  was  the  one  to  whom  this  shadow  of  moral  prog- 
ress was  portrayed.  This  was  long  after  the  simple  history  of 
Adam  and  his  descendants  was  commenced.  At  the  time  of  Moses, 
he  could  look  back  over  2,000  years  of  this  plain  history,  which 
must  have  commenced  near  the  time  of  Seth.  As,  at  its  commence- 
ment, the  state  of  knowledge  and  interest  of  outside  people  and 
subjects  was  limited,  so  this  Adamic  history  was  always  afterwards 
•characterized  by  this  limited  view.  Future  generations  built  on 
that  foundation,  which,  extending  only  to  Adam,  continually  pre- 


MYSTERY.  29 

sented  him  as  an  origin,  or  beginning  of  men,  because  he  was  the 
beginning  in  history.  As  time  passed,  the  possibilities  of  any  other 
line  of  people  seemed  less,  and  Adam  loomed  up  as  the  first  cause. 
Whatever  Moses  may  have  believed  about  it,  he  certainly  fastened 
to  this  popular  belief,  the  shadow  of  the  seven-day  progress.  When 
he  came  to  the  point  where  a  principle  corresponding  to  man  was 
presented,  he  called  it  Adam;  because  the  popular  notion  of  Adam 
as  the  first  man,  accorded  with  his  first  creation,  or  note  of  principle* 
Not  only  does  the  first  three  chapters  of  Genesis  look  like  an  alle- 
gorical figure,  but  the  same  characteristics  are  interspersed  in  many 
places  throughout  what  purports  to  be  a  literal  history.  Why  all 
this,  and  how  ?  As  far  as  the  first  three  chapters  of  Genesis  are  con- 
cerned, it  appears  that  they  have  got  into  the  wrong  place.  The 
mystic  philosophy  of  the  days  of  Pharaoh,  hus  turned  back  several 
thousand  years,  and  has  given  character  to  the  Adamic  history 
throughout,  and  especially  by  the  introduction  of  the  first  chapter 
of  Genesis.  It  does  not  matter,  however,  seeing  that  the  picture 
contained  in  this  celebrated  preface,  contemplates  time  before  Adam 
and  after  Moses.  It  would  seem  that  it  was  placed  before  the  other 
chapters  of  Genesis  from  a  misapprehension  of  its  meaning,  having 
been  understood  as  a  literal  account  of  creation  up  to  Adam.  The 
probability  is,  that  Moses,  besides  having  had  committed  to  him  the 
law,  the  mysteries  of  the  tabernacle,  and  its  ordinances,  had  also 
an  agency  in  the  prophetic  dictations  of  the  first  chapters  of 
Genesis.  Evidently  it  was  not  intended  as  a  literal  history,  but  has 
been  misplaced  as  well  as  misunderstood. 

But  for  the  other  figurative  intrusions  into  the  historic  account. 

It  can  be  accounted  for  only  on  the  theory  that  the  Bible  is  a 
plan — a  historic  plan  of  instruction;  and  that  history  has  been  made 
— men's  actions  molded — in  order  that  historic  account  should  pre- 
sent the  shadows  intended.  We  say  that  God  placed  the  historic 
scriptures  about  the  time  of  Enoch,  in  their  beginning  to  be  a  firma- 
ment in  which  to  place  the  lights  of  instruction.  It  is  here  claimed 
that  this  historic  scripture  firmament,  or  heaven,  as  it  is  called,  has 
been  the  means  of  diverting  our  attention  from  former  existences, 
and  confining  it  to  peoples,  nations  and  tongues  of  modern  times. 
So  God  placed  the  firmament,  and  called  it  heaven,  rather  the  his- 
torical plan  which  we  call  scripture;  and  as  the  stars,  sun  and  moon 
are  seen  through  our  literal  firmament,  so  the  lights  which  guide 
our  conduct  and  belief,  and  dispel  ignorance  and  superstition,  are 
seen  through  and  in  the  firmament  of  sacred  writing. 

Now,  this  placing  of  the  firmament  being  on  the  second  day,  and 
the  firmament  interpreted  to  be  history  that  was  commenced  about 


30  MYSTERY. 

the  time  of  Enoch,  it  follows  that  about  the  time  of  Enoch  was  a 
part  at  least  of  the  second  day. 

The  day  was  divided  into  two  parts,  called  darkness  and  light,  or 
evening  and  morning.  The  day  commenced  with  the  evening.  As 
the  events  of  these  great  days  come  within  the  scope  of  our  authen- 
tic history,  there  is  another  guide  to  distinguish  them.  Light,  being 
indicative  of  prosperity,  knowledge,  improvement,  or  righteousness; 
and  darkness,  that  of  calamity,  unrighteousness,  or  ignorance,  we  are 
enabled  to  look  back  in  history  to  the  night  and  day  of  the  past. 

Then,  being  divided  into  light  and  darkness,  a  period  of  prosper- 
ity has  reference  to  the  day  portion  of  these  days,  and  a  period  of 
calamity  or  wickedness  to  the  night  portion  of  these  days.  Therefore, 
to  the  varying  fortunes  of  the  Bible  seed  of  promise,  those  set  to  be 
the  instigators  and  promulgators  of  morality  and  religion,  we  must 
look;  for  this  whole  framework  has  reference  to  them,  because  they 
are  intimately  connected  with  the  fact  of  progress,  as  a  cause  and 
means.  The  first  day  is  fixed  by  the  event  of  the  second;  and  being 
before  Adam,  or  any  authentic  history,  its  division  of  day  and  night 
cannot  be  traced.  The  second  day  is  also  too  remote  to  mark  the 
distinction  of  darkness  and  light;  but  the  event  of  that  day  is  un- 
mistakable. It  would  seem  that  the  time  of  Adam  was  the  morning 
of  the  second  day;  and  as  the  evening,  and  consequently  the  night 
portion,  was  back  of  the  time  of  Adam,  we  may  not  speculate  about 
the  wicked  transactions  that  made  the  night  of  that  day. 

The  time  of  the  second  day  is  known  by  the  event  which  is  re- 
corded as  taking  place  on  thai  day.  To  speak  of  the  event  of  a 
notable  earthquake,  would  be  equal  to  speaking  of  a  certain  day, 
because  the  day  on  which  it  occurred  would  be  well  known.  In 
like  toanner,  if  one  were  to  make  a  new  classification  of  all  time, 
and  refer  to  the  great  pestilence  in  London,  and  denominate  it  as 
in  the  second  division,  we  would  infer  that  the  time  in  which  we 
know  the  pestilence  to  have  occurred,  was  in  that  second  division. 

Because  the  writer  of  Genesis  is  classifying  time,  and  ascribing 
to  the  second  day  of  that  time  an  event  with  which  nothing  except 
the  institution  of  Bible  history  can  reasonably  agree,  we  infer  that 
that  event  marks  the  second  day  of  his  division  of  time. 

The  second  day  of  Genesis,  therefore,  fixes  itself  by  the  event 
which  is  ascribed  to  it.  It,  then,  follows  that  the  first  was  before 
that  time,  and  both  the  first  and  second  being  so  remote  that  the 
distinction  of  evening  and  morning  cannot  be  traced.  But  when 
we  pass  to  the  third  day,  the  case  is  different.  There  are  the 
events,  and  there  are  the  varying  fortunes  of  a  line  of  people  whom 
this  mystical  system  contemplates. 


r  ^  OP  THE        ^i 

(UNIVERSITY 
MYSTERY.    ^--.,£AUFORNi^  31 

On  the  third  day,  the  waters  were  gathered  together  in  one 
place,  and  the  dry  land  appeared.  Now,  having  come  within  the 
scope  of  Bible  history,  and  the  third  day  commencing  with  the 
evening  and  preceded  by  the  night,  it  must  follow  that,  if  this 
system  is  really  anticipating  the  .events  of  history,  that  history 
must  show  some  state  of  affairs  corresponding  to  the  evening  and 
night.  This  it  must  do  at  the  conwnencement  of  the  third  day, 
for  the  day  commenced  with  the  evening  and  night.  After  the 
time  of  the  first  patriarchs,  we  come  down  to  where  the  record 
runs  thus:  "And  God  saw  that  the  wickedness  of  men  was 
great,"  ''every  imagination  of  his  heart  was  evil,"  "and  it  re- 
pented him  that  he  had  made  man."  Here  was  an  event  after 
that  recorded  of  the  second  day.  The  w'ords  imply  a  change  from 
what  it  had  been.  A  new  state  of  things  took  place  when  men  be- 
gan to  multiply,  or  as  they  associated  together.  We  find  at  this 
point  an  evening  and  night  approaching.  That  state  of  things  in 
which  Enoch,  the  seventh  from  Adam,  attained  to  heaven,  was 
giving  way  to  the  gathering  shades  of  night.  The  record  is  one  of 
terrible  calamity  when  wickedness  prevailed.  It  is  one  of  general 
destruction,  when  even  God  seemed  to  repent  of  his  work.  Now, 
after  the  event  of  the  second  day,  this  was  the  first  night  in  the 
historic  account;  and  as  it  was  so  unmistakably  a  night  in  this 
philosophical  mode  of  interpretation,  it  was,  therefore,  the  evening 
and  night  of  the  third  day. 

This  is  evident,  because  this  system  contemplates  all  the  events 
in  their  order,  and  ascribing  a  night  to  each  day,  the  first  night 
after  the  second  day  must  be  the  third  day,  because  the  day  com- 
menced with  the  evening.  Were  it  not  a  contradiction  of  terms, 
we  might  say  the  day  commenced  with  the  night;  but,  as  all  evil 
is  growing  in  its  nature,  and  evil  marks  the  night,  so  the  day  com- 
mences by  gradually  verging  into  moral  twilight,  then  darkness. 

The  time  of  the  flood  was,  therefore,  in  the  third  day;  and  when 
the  tribe  of  Noah  started  anew  to  people  the  earth,  and  hold  fast 
to  sound  principle  and  faith,  the  dawn  of  the  third  day  was  not  far 
distant.  But  there  are  events  of  the  third  day.  "The  waters 
under  the  heavens  were  gathered  into  one  place,  and  the  dry  land 
appeared."  In  order  to  appreciate  what  took  place  in  the  third 
day,  it  will  be  necessary  to  observe  the  extent  of  the  day.  From 
evening  to  evening  the  day  was  reckoned;  so  from  the  dark  period, 
when  the  wickedness  of  men  increased,  in  Noah's  days  or  before, 
to  when  the  chosen  people  were  again  under  the  cloud,  would  be 
the  extent  of  the  third  day.  After  the  misfortune  of  the  flood,  the 
next  reverse  of  any  note  is  the  Egyptian  slavery.    Before  this  event, 


32  MYSTEBY. 

then,  the  third  day  was  completed,  because  the  Egyptian  slavery 
was  the  night  of  the  fourth  day,  if  great  calamities  are  to  be  the 
mark  of  the  dark  division. 

During  this  time  the  earth  appeared  from  the  waters,  or,  as  is  con-, 
sistent  with  this  system,  the  distinction  between  civil  primitive 
society  and  arbitrary  organization  was  defined,  by  the  sacred  inner 
principles  of  discretionary  action  and  liberty  asserting  themselves. 
The  dry  land,  as  opposed  to  the  sea,  is  the  exercise  of  discretionary 
impressions  and  sentiments.  This  province  of  dry  land  consists  in 
family  government,  personal  liberty,  and  cultivated  sentiment.  It 
is  a  barrier,  rising  up  out  of  human  nature,  against  violence,  out- 
rage, power,  and  every  unjust  assumption.  It  is  an  enlightened 
power,  before  which  the  device  of  selfish  oppression  becomes 
ineffectual,  and  against  which  armed  forces  cannot  prevail.  In 
order  to  make  this  distinction  good,  there  must  be  the  existence  of 
healthy  notions  pertaining  to  human  nature  and  conduct,  which 
appeal  so  close  to  the  conscience,  and  become  so  general,  that  they 
ignore  all  other  authority.  To  illustrate :  Suppose  that  an  offense 
against  common  rights  were  to  be  persisted  in  by  a  person  whose 
only  excuse  consisted  in  having  the  power  to  force  his  wishes.  The 
sentiments  that  rise  against  him  would  spring,  not  from  special  organ- 
ized forces,  but  from  the  indescribable  sources  of  popular  notions 
which  reach  so  far  down  into  our  nature,  and  are  so  general,  as  to 
be  a  distinctive  force.  He  would  find  that,  with  all  his  position  and 
power,  he  could  not  succeed  against  the  individual  uprising  that  so 
readily  unites  in  massive  resistance.  The  situation  is  such  that  only 
temporary  storms  can  intrude  upon  the  impregnable  shore,  and 
every  overflow  only  serves  to  expose  the  indellible  writing,  which 
says:  Thus  far  shalt  thou  go,  and  no  farther.  The  institution  of 
marriage,  family  government,  and  like  ordinances,  which  make 
responsibility  rest  everywhere,  has  had  much  to  do  with  producing 
and  perfecting  a  healthy  popular  sentiment.  All  are  thus  classed 
in  some  family.  Each  are  jealous  for  the  interest  and  welfare  of 
their  particular  charge;  and  while  this  maybe  said  of  every  family, 
it  results  in  a  trained  and  perfected  community  as  a  whole. 

Before  the  flood  there  must  have  prevailed  a  loose  state  of  morals, 
because  it  seems  that  the  inner  sacred  ordinances  of  life  were  not 
perfected.  Tyrants  ride  triumphantly  over  a  debased  and  ignorant 
people;  but  when  men  are  so  educated  that  they  can  always,  and  at 
once,  test  actions  by  an  enlightened  rule,  all  men  and  all  things  are 
judged  in  an  instant;  so  that  whatever  color  of  action  is  inaugu- 
rated, it  has  a  response  of  approval  or  disapproval  so  prompt,  so 
united,  so  general,  that  a  bad  scheme  or  designing  organization  is 


MYSTERY.  33 

checked  and  barred  further  progress.  This  is  discretionary  action, 
a  divine  right,  a  massive  power,  v^hich  stands  opposed  to  the  dark 
ambition  of  war  and  conquest.  It  is  personal  liberty  and  individ- 
uality of  sentiment  which  arbitrary  power  is  forced  to  respect, 
because  in  its  action  it  is  massive  as  the  earth.  This  is  the  dry  land 
as  distinguished  from  the  sea.  The  province  of  discretionary 
thought,  belief,  and  action,  stands  opposed  to  arbitrary  organized 
society,  as  the  dry  land  is  opposed  to  the  sea.  According  to  the 
account  of  Genesis  and  the  interpretation  here  applied,  this  dry 
land  first  became  distinguished  from  the  sea  between  the  times  of 
Noah  and  Joseph. 

It  would  be  expected  of  the  immediate  posterity  of  Noah  that 
they  should  profit  by  the  sad  experiments  of  human  existence  which 
Noah  handed  to  them  in  history.  By  the  destruction  of  the  wicked 
and  the  preservation  of  a  few  righteous,  the  race  was  again  started 
under  favorable  auspices.  Those  arbitrary  influences  which  were 
extant  among  peoples  and  nations,  confined  themselves  more  partic- 
ularly to  places  foreign  to  the  posterity  of  Noah.  At  least  this  second 
experiment,  because  of  its  moral  and  favorable  character,  tended 
from  the  outset  to  develop  and  bring  to  light  the  divine  individual- 
ity of  men.  Therefore,  when  men  multiplied,  the  lines  between 
selfish  political  organization  and  personal  liberty  became  better 
defined.  Men  began  to  judge  that  union  for  mutual  protection  did 
not  carry  with  it  a  right  for  centralized  power  to  interfere  with  the 
province  of  local,  civil  and  personal  discretion.  If,  indeed,  after 
those  times  a  tribe  or  nation  exceeded  its  boundary,  and  forced  the 
submission  of  peaceful  provinces,  it  was  rightly  estimated  as  an  in- 
trusion against  the  divine  order,  and  there  was  not  lacking  the 
spirit  of  resistance,  which  sooner  or  later  threw  back  the  encroaching 
element,  like  the  storm-beaten  coast  that  is  lashed  for  a  season  with 
hurricane  and  tempest,  but  still  preserves  its  impassable  boundary. 
The  idea  is  not  confined  to  the  aspect  of  a  strong  nation  against  a 
province,  but  it  applies  to  the  limits  and  extent  to  which  any  or- 
ganization or  authority  should  exert  itself  over  individual  liberty. 
The  most  subtle  or  dangerous  of  forces  is  centralized  power  or 
authority.  Its  errors  are  storms,  like  the  storms  of  the  ocean,  which 
threaten  or  destroy  the  institutions  it  bears  on  its  bosom.  Imagine 
a  people  who  have  suffered  by  the  erroneous  and  misapplied  dicta- 
tion of  authority,  situated  in  circumstances  of  independence,  and 
attempting  to  frame  a  constitution  to  anticipate  and  counteract  the 
tendencies  of  centralized  power!  What  study,  what  checks,  what 
caution,  and  yet  what  danger  in  all  organizations  of  the  same  subtle 
usurpation ! 
3 


34  MYSTERY. 

To  say  that  men  were  comparatively  little  versed  in  these  matters^ 
before  the  times  of  Noah,  is  not  enough.  To  presume  on  a  progress- 
ive state  of  things,  would  say  as  much.  But  aside  from  the  inau- 
guration of  the  cause  to  produce  this  better  understanding  since 
the  days  of  Noah,  there  are  facts  of  the  historic  account  which  bear 
on  the  subject. 

There  is  one  record  of  the  time  since  Noah  which  proves  both  the 
prevalence  of  arbitrary  union  of  nations,  as  well  as  a  change  of  that 
state  of  things  between  the  time  of  Noah  and  that  of  the  Egyptian 
slavery.  We  refer  to  the  Tower  of  Babel.  It  cannot  be  believed 
that  the  whole  world  were  so  thoroughly  of  one  mind  as  to  volun- 
tarily address  themselves  to  the  building  of  a  tower  to  reach  to 
heaven.  The  very  fact  of  so  great  a  project,  and  the  united  progress 
of  the  work,  is  ample  proof  of  the  arbitrary  dictation  of  the  age.  To 
suppose  that  millions  of  men  could  be  so  unanimous  in  an  under- 
taking so  absurd  in  its  object,  is  to  interpret  human  nature  con- 
trary to  our  experience-  This  project  involved  immense  labor;  would 
deprive  men  of  the  pleasures  of  their  wild  habits,  interfere  with 
their  pursuits  and  necessary  occupations,  and  oppose  to  their  dis- 
positions to  leisure,  a  task  of  excessive  and  long-continued  manual 
labor.  A  people  or  nation  may  be  uniform  in  a  relapse  into  indo- 
lence and  decay,  but  they  are  never  uniform  in  enterprise  which 
involves  labor,  except  pushed  to  it  by  the  iron  hand  of  despotism; 
or  at  least  some  object  more  calculated  to  appeal  to  their  nature 
than  anything  contained  in  the  object  of  the  Tower  of  Babel. 

The  fact  of  so  stupendous  a  piece  of  work  being  undertaken  and 
pushed  ahead  with  such  results,  argues  rather  the  dictation  of  a 
ruler  whose  Vord  was  law,  whose  whims  were  not  criticized,  and 
whose  resources  were  as  great  as  the  wealth  and  combined 
muscle  of  the  people.  The  record  states  that  the  people  were  of 
one  language;  and  from  whatever  cause  it  may  have  been,  they  were 
united  in  one  purpose.  It  no  doubt  would  have  been  a  dangerous 
experiment  for  an  individual  at  that  time  to  have  expressed  any 
doubts  about  the  propriety  of  building  this  tower.  There  is  no 
record  of  any  dissenting  voice.  Let  any  great  undertaking  be  started 
in  our  day,  however  worthy  its  object,  it  has  to  undergo  its  violent 
opposition;  and  the  faithful  historian  of  these  times  divides  his  pages 
between  the  years  of  intolerance  and  the  times  of  independent  criti- 
cism. 

The  people  were  all  of  one  language;  all  in  one  object,  right  or 
wrong;  no  two  parties,  whose  little  antagonisms  might  give  the 
spur  to  healthy  agitation  of  the  question  and  project.  There  was 
no  place  of  refuge  to  which  a  dissenter  could  flee  for  protection,  and 


MYSTERY.  35 

where  a  separate  language  had  nurtured  a  separate  nationality,  whose 
power  could  be  an  offset  and  defense;  all  of  one  language,  all  of 
one  nation  and  all  of  one  purpose;  no  difference  of  opinion  expected, 
entertained  or  suffered.  The  great  sea  covered  the  ground  of  dis- 
cretionary thought  and  action.  Such  was  the  state  of  things  at  the 
time  the  Tower  of  Babel  was  erected,  and  such  was  the  state  of 
things  even  on  the  third  day  before  the  dr}^  land  appeared  and  was 
distinguished  from  the  sea.  The  separation  of  the  people  gave  us 
Tace,  language,  distinct  nationality,  separate  interest,  different 
habits,  customs  and  occupations.  It  resulted  in  a  more  independent 
thought  and  freedom  of  action.  It  did  away  with  the  power  of 
intimidation,  because  the  particles  of  this  great  unity  divided  into 
a  defensive  character  and  individuality,  which,  because  of  the  gen- 
eral dissolution  of  one  overwhelming  organization,  found  no  foe  to 
threaten  independent  existence.  The  direct  results  of  this  great 
event  must  have  been  a  greater  degree  of  personal  liberty,  right  of 
opinion,  and  independent  thought  and  action.  Here,  then,  on  the 
third  day,  in  the  time  between  Noah  and  Joseph,  the  dry  land  ap- 
peared and  the  waters  were  gathered  into  one  place,  and  because 
of  an  appreciative  knowledge  of  the  existence  and  province  of  polit- 
ical government  and  authoritative  organizations,  as  well  as  their 
limit  and  restriction,  the  dry  land  emerged  from  the  sea  a  feature 
and  reality  forever. 

"And  earth  brought  forth  grass,  and  the  herb  yielding  seed 
after  his  kind,  and  the  tree  yielding  fruit."  This  was  also  the  work 
of  the  third  day.  In  the  book  of  John's  Eevelation,  the  terms 
trees,  grass  and  herb,  are  frequently  used.  They,  however,  bear 
evidence  of  being  mere  figures.  Their  meaning  is  directed  to 
other  objects,  and  there  must  be  a  system  by  which  they  were 
understandingly  applied.  If  the  Bible  is  a  whole  dictated  by  in- 
spiration, the  terms  in  one  part  of  it  are  an  index  to  those  in  an- 
other. Now,  the  order  of  these  seven  days  of  Genesis  is  as  follows : 
After  the  events  of  the  first  and  second  days,  which  we  have  con- 
sidered, the  gathering  together  of  the  waters,  and  the  appearance 
of  the  land,  was  followed  by  herbs,  grasses,  trees,  fishes,  fowl, 
animals,  and  men.  From  the  arrangement  of  nature,  we  believe, 
this  picture  of  human  progress  is  drawn;  so,  we  judge,  those  terms 
are  but  signs  of  something  in  this  spiritual  shadow,  agreeing  with 
the  apparent  order  of  nature.  We  perceive,  that  when  the  dry 
land  appeared,  and  the  conditions  were  prepared,  there  began  to 
be  developed  the  lowest  forms  of  life.  It  is  proper  to  call  to  mind 
afresh,  that  when  this  account  of  the  creation  was  written,  the  au- 
thor had  a  thorough  knowledge  of  graduated  life  from  vegetables 


36  MYSTERY. 

to  men,  and  like  all  the  other  writers  of  the  Orient,  was  expert 
with  natural  objects,  in  showing  matters  of  philosophy.  To  pre- 
sent a  shadow  of  progress,  it  was  proper  to  introduce  the  first  figure 
to  fit  that  state,  after  society  had  become  in  somewhat  of  an  inde- 
pendent situation;  and  so  the  grasses  and  herbs  indicate  the  prim- 
itive causes  of  enlightenment.  The  first  things  which  affect  and 
fasten  the  attention  of  men  is  their  experiences,  and  the  examples 
of  nature  or  of  other  men.  The  placing  society  in  a  new  and  favor- 
able circumstance,  gave  life  to  their  disposition,  and  tendency  to 
thought.  The  freedom,  which  is  implied  in  the  dry  land  being 
separated  from  the  sea,  left  men  to  choose  what  of  good  teaching 
or  example  they  saw  and  heard.  The  natural  conscience  and  good 
sense  of  men,  led  them  to  choose  things  instinctively,  and  to  per- 
petuate bright  examples  and  sentiments  to  their  children.  Their 
observation  and  experiences  testing  matters  and  men,  they  were 
soon  enabled  to  form  ideals  of  conduct  and  character  which  were 
generally  endorsed.  Consequently,  their  models  were  thus  estab- 
lished, or  created.  When  this  stage  was  reached,  and  men  had  so 
agreed  on  what  was  good,  that  they  could  hand  to  their  children  a 
fair  model  of  behavior,  whether  taken  from  the  life  of  perfect  men 
or  molded  from  the  mind  by  a  perception  of  right,  they  presented 
the  first  degree  of  life,  which  agrees  with  the  creation  of  the  herbs 
and  grass.  The  shadow  of  Genesis  scans  rapidly  the  progress  of 
men,  and  denominates  their  establishment  of  the  primitive  notions 
of  right  as  the  creation  of  grass  and  herbs.  The  idea  to  be  received 
from  the  terms  grass,  herbs  and  shrub,  according  to  this  system, 
is  that  of  general  examples.  The  primitive  effort  of  men  in  moral 
growth  was  helped  more  by  example  than  by  any  abstract  percep- 
tion of  right  and  wrong.  All  first  teaching  appeals  to  the  imitative 
faculty.  The  very  fact  of  the  wholesale  destruction  of  wicked  men, 
and  the  preservation  of  the  few  righteous,  was  the  seed  of  better 
example,  or  rather  of  good  example;  but,  when  men  multiplied,  it 
was  necessary  to  draw  aside  a  chosen  race,  whose  minds  should  be 
free  from  the  unfavorable  impressions  of  the  barbarous  horde. 
Thus,  by  steps,  first  all  the  wicked  destroyed;  next,  the  breaking 
up  of  the  giant  union  of  centralized  power;  and,  lastly,  the  selection 
of  the  most  promising  fragment  of  that  scattered  race  of  Noah,  to 
sift  again  therefrom  a  few  who  could  establish  for  future  genera- 
tions. So  these  were  created  whose  seed  is  within  themselves;  or, 
say,  the  establishment  of  examples,  which  took  long  time  and  ex- 
perience to  make  possible,  was  honored  with  the  appellation  of  crea- 
tion. But  it  being  of  the  first  stages  of  that  great  travel  and  march 
of  mind,  though  honored  as  a  creation,  is  placed  in  the  lower  order 


MYSTERY.  37 

of  the  grasses,  herbs  and  shrubs.  As  this  systera  rises  upward,  we 
have  presented  the  next  degree  of  life,  in  that  of  trees.  After  an 
ajjproved  and  defined  model  of  conduct  had  become  established, 
the  concentration  of  favor  toward  that  model  soon  produced  a  uni- 
form course  of  action.  This  still  proceeded  from  the  imitative 
faculty  of  man — the  most  primitive  source  of  his  knowledge.  Conduct 
thus  shaped  by  a  sentiment  or  outline  of  precedence  and  example, 
resulted  in  the  development  of  custom.  Custom  is  a  something 
that  acts  not  so  intelligently  as  to  agree  with  any  of  the  orders  of 
animal  life  in  the  physical  creation,  but  from  the  nature  of  its  ex- 
ceec^ng  growth  and  firm  hold  in  the  soil  of  time,  it  answers  to  that 
most  dignified  of  inanimate  life,  the  trees  of  the  forest.  It  is  not 
an  intelligent  force,  because  it  acts  blindly.  When  we  come  into 
the  world  of  action,  we  first  observe  what  we  see  done.  We  do  in 
like  manner,  simply  because  it  is  the  custom.  Even  after  our 
reason  and  experience  disapprove  of  it,  we  are  carried  along  and 
controlled  by  the  existence  of  a  living,  though  unintelligent  force. 

There  is  great  importance  attached  to  example  and  custom,  in 
the  sphere  of  religious  or  moral  reform.  They  furnish  meat  and 
sustenance  for  the  multiplying  millions,  and  are  the  nutritive  mate- 
rial for  the  growth  of  a  system  or  promulgation  of  a  faith.  There- 
fore, the  herbs,  shrubs,  and  trees  were  created  and  pronounced 
good.  This  included  the  creation  of  every  tree  that  was  good  for 
meat,  for  use,  or  for  ornament;  and  as  this  picture  is  drawn  from 
the  facts  of  nature,  it  follows  that  it  included  the  doubtful  herbs, 
the  noxious  plants,  and  the  poisonous  upas. 

The  examples  and  customs,  of  which  men  partake,  do  not  all 
nourish  their  progress.  Some  of  them  effect  the  wreck  of  right 
principle,  and  poison  the  atmosphere  of  their  existence.  Whoever 
will  take  objection  to  the  decision  of  the  Almighty,  in  pronouncing 
"  good"  a  creation  embracing  this  state  of  things,  must  commence 
with  the  physical  world.  There  he  will  learn  a  lesson.  When  he 
has  failed  to  find  the  use,  or  good,  of  plants,  insects,  and  animals 
which  are  known  to  be  rather  a  curse  and  annoyance  than  a  good 
and  a  blessing,  let  him  pause  and  inquire :  Is  nature  a  primitive  pic- 
ture book  of  instruction? 

We  venture  to  say  that  in  the  creation  of  a  large  portion  of  the  vege- 
table and  insect  kingdom  there  is  no  good,  unless  it  was  anticipated 
by  divine  wisdom  that  physical  nature  would  be  taken  to  present  a 
vivid  picture  of  mental  realities.  We  see  no  good  in  them,  unless 
it  was  anticipated  that  men  would  fully  understand  the  application 
in  time,  and  from  their  painful  acquaintance  with  the  perplexities, 
dangers,  and  disorders  of  the  visible  creation,  could  better  appre- 


38  MYSTEEY. 

ciate  a  reference  to  their  invisible,  mental  besetments.  It  is  no  use 
to  appeal  to  the  understanding,  except  by  well  understood  terms  or 
by  well  understood  figures.  Some  things,  from  their  very  nature, 
can  be  better  explained  by  figures  than  by  direct  terms.  Where  a 
good  deal  is  to  be  said  in  a  few  words,  a  figure  is  a  great  assistance. 
If  all  the  instruction  which  is  contained  in  the  Bible  had  been 
couched  in  direct  terms,  it  would  have  been  a  massive  volume,  with 
less  force  and  effect.  The  reason  is  that  in  a  figure  the  explanation 
is  all  given,  if  the  person  to  whom  it  is  directed  have  any  knowledge 
of  that  figure.  If  not,  it  would  be  a  great  blunder  to  use  it  at  all. 
In  all  the  Bible  figures  of  speech,  it  takes  good  care  what  object  it 
selects.  If  it  speaks  of  a  course  of  conduct,  instead  of  saying  that 
it  is  attended  with  evil  and  uncertainty,  that  it  would  result  in  dan- 
ger and  calamity,  it  studies  briefness  by  warning  against  darkness. 
Then  the  imagination  of  the  person  to  whom  it  is  addressed  has  an 
explanation  of  the  nature  of  the  course  he  is  pursuing.  It  is  all 
supplied  in  the  word  dark.  His  knowledge  of  the  figure,  how  that 
darkness  is  unfavorable  to  a  person's  course;  that  he  is  liable  to 
stumble,  to  fall,  get  lost,  be  beset  by  robbers,  murderers,  or  wild 
beasts,  all  peculiar  to  a  course  in  the  dark,  makes  it  all  explained  in 
one  simple  word.  We  even  think  it  an  economy  of  religious  teach- 
ing, that  the  literal  creation  should  have  been  supplied  with  some 
objects  detestable  which,  in  their  continued  and  annoying  existence, 
have  planted  their  impress  on  men's  minds,  in  order  to  supply  a 
condensed  figure  of  the  dangers  and  besetments,  spiritually. 

The  revelator  John,  in  order  to  express  a  disagreeable  locality, 
enumerates  several  repulsive  objects  as  dwelling  there,  at  the  same 
time;  evidently  not  meaning  that  those  objects  literally  dwelt  there; 
but,  knowing  that  they  would  be  suggestive  of  his  true  meaning, 
he  lets  the  imagination  supply  the  further  explanation,  and  arrive 
at  his  idea  from  the  nature  of  the  figure  used. 

The  third  day's  work  was  accomplished.  The  dry  land  separated 
from  the  water,  and  herbs  and  trees  were  created. 

Between  the  time  of  Noah,  or  a  little  before,  and  that  of  Joseph's 
death,  near  the  commencement  of  the  Egyptian  slavery,  when  the 
"  king  arose  who  knew  not  Joseph,"  we  assign  the  limits  of  the  third 
day.  It  is  safe  to  say  that  the  progress  which  we  have  enumerated 
as  agreeing  with  the  grass,  herbs  and  trees,  as  well  as  the  prepar- 
ing society  therefor,  was  attained  in  those  times.  It  would  be  folly 
to  ascribe  it  to  earlier  periods,  where  and  when  the  world  was  so 
wicked  that  its  cure  was  destruction,  in  order  to  fix  the  commence- 
ment of  those  examples  and  customs  which  have  been  so  important 
in  the  world's  progress.     May  we  not  say,  indeed,  that  it  is  the  fact 


MYSTERY.  39 

of  history,  so  far  as  the  Jewish  and  Christian  world  is  concerned  ; 
that  it  was  in  that  period  that  the  peculiar  essentials  of  moral  ex- 
ample and  custom  were  established,  as  well  as  those  freaks  and 
perversions  exemplified  on  the  plains  of  Sodom  and  Gomorrah. 

As  the  fourth  day  is  occupied  with  the  creation  of  the  sun  and 
moon,  and  is  an  interruption  in  the  scale  of  inanimate  and  animate 
life,  we  will  trace  the  continuation  through  the  other  days. 

It  is  a  fact,  in  the  very  nature  of  progress,  that  after  examples  and 
•customs  were  established,  that  rules  and  laws  should  grow  and 
spring  up  as  a  circumstantial  condition.  The  dividing  of  nations 
and  peoples  facilitated  the  development  of  law.  The  separate  in- 
terests of  different  localities,  and  the  conditions  of  union  or  disunion 
of  countries,  necessitated  an  understanding  among  themselves. 
Crimes  were  yet  punished  by  a  spontaneous  indignation,  rather 
than  by  a  systematic  order  of  things.  But  this  very  unity  against 
outrage  and  crime,  prepared  the  way  for  a  rule  in  such  and  such 
cases.  Custom  became  law;  and  like  as  the  highest  order  of  vege- 
table life  verges  into  the  lowest  form  of  animal  existence,  so  examples 
and  customs,  denominated  the  vegetable  distinction  in  this  system, 
prepared  the  way,  and  verged  into  rules  and  laws.  These  are  the 
next  in  order,  and  agree  with  the  creation  of  the  fish  of  the  sea. 
The  gathering  together  of  the  waters  into  one  place,  we  have  defined 
as  the  adjusting  in  a  measure,  the  lines  between  organized  or  arbi- 
trary authority,  and  individual  and  private  discretion.  This  con- 
dition of  things  is  one  of  the  primary  causes  of  the  creation  of  law. 
Law,  or  rule  of  conduct,  is  essentially  different  from  example  and 
custom.  Custom,  indeed,  requires  a  seed  of  production,  but  after 
this  it  is  of  so  gradual  and  passive  a  growth,  that  it  does  not  arrive 
to  the  dignity  of  a  definite  system  of  conduct.  A  positive  law,  like 
animal  life  distinguished  from  vegetable,  is  more  active  in  its  nature 
than  mere  examples  and  customs.  The  latter  is  undoubtedly  pas- 
sive, compared  to  the  former,  and  does  not  assert  itself  so  emphat- 
ically. However,  the  distinction  is  not  clear  until  we  rise  higher  in 
the  scale  of  animal  life,  and  in  the  degrees  and  causes  of  progress. 
In  nature  we  have  primitive  vegetation,  according  with  examples  in 
the  scene  of  progress;  trees  answering  to  custom;  fish  aptly  agree- 
ing with  positive  rules;  fowls  with  traditionary  information;  animals 
with  system,  and  men  with  principle.  In  order  to  present  the  ap- 
plication vividly,  we  place  them  in  agreement,  as  follows: — 

Primitive  Vegetation Example. 

Trees Custom. 

Fish.    ..,....,,.,,, Positive  Kules. 


40  MYSTEEY. 

Fowl Traditionary  Narrative. 

Animals System. 

Men Principle. 

When  we  arrive  at  the  higher  order  of  animal  life,  agreeing  with 
system,  the  distinction  between  custom  and  system  is  better  illus- 
trated. 

System  supposes  an  order  of  intelligence;  a  plan;  an  arranged 
mode;  a  vitality  and  motion,  the  exercise  of  particular  forethought 
and  intelligence  in  its  production.  This  accords  to  the  higher  order 
of  animal  organism.  This  was  one  of  the  creations  of  the  sixth 
day,  of  which  we  will  speak  in  its  order.  But  to  return  to  the  fourth 
day,  we  find  that  God  made  two  great  lights  to  give  light  to  rule  the 
day  and  night,  and  to  be  for  signs  and  seasons,  and  made  the  stars 
also.     So  the  record  has  it. 

The  making  of  two  great  lights  is  the  main  work  of  the  fourth 
day.  A  scientific  definition  of  the  literal  sun  and  moon  would  pro- 
nounce them  not  light,  nor  even,  perhaps,  the  first  cause  of  light, 
but  simply  a  medium  of  light.  These  two  great  lights,  therefore, 
according  to  this  interpretation,  are  mediums  or  modes  of  convey- 
ing truth.  Knowledge  is  light.  A  medium  of  conveying  knowledge 
is  a  great  or  less  light,  according  to  its  relation  to  all  the  other  known 
modes  of  instruction.  The  writing  goes  on  to  say  that  these  two 
great  lights  were  placed  in  the  firmament,  which  had  been  previ- 
ously created,  to  divide  the  waters  from  the  waters.  Now,  if  the 
firmament  be  a  history,  as  we  have  assumed,  and  these  two  lights 
are  placed  in  that  historical  firmament,  it  devolves  upon  us  to 
inquire  what  were  those  two  great  modes  of  conveying  knowledge, 
which  must  show  on  the  face  of  sacred  history?  The  time  was  on 
the  fourth  day.  We  have  committed  ourselves  to  the  time  of  th& 
third  day,  and  it  follows  that  with  the  death  of  Joseph  commences 
the  fourth,  in  which  is  made  the  mediums  agreeing  with  the  sun 
and  moon.  From  evening  to  evening  the  day  was  reckoned;  so  from 
one  dark  period  of  this  sacred  history  to  another,  we  perceive  the 
division  of  its  days.  From  the  death  of  Joseph  to  the  death  of 
Joshua;  or,  say  from  the  bondage  of  Egypt  to  the  similar  misfortune 
in  the  times  of  the  Judges,  is  the  next  well  defined  period  of  the 
varying  fortunes  of  that  seed  of  promise  and  race  of  men  which 
the  Bible  contemplates.  It  is  within  this  limit  of  actual  time  we 
must  look  for  the  making  of  this  reality,  agreeing  with  the  sun  and 
moon. 

If  this  foundation  be  correct,  time  must  answer  to  event,  and 
event  to  time.     If  there  ever  was  an  event  corresponding  with  the 


MYSTERY.  41 

creation  of  sun  and  moon,  according  to  this  plan,  it  must  cor- 
respond to  the  time  herein  defined  as  the  fourth  day;  for  that  is 
the  time  the  sun  and  moon  are  said  to  have  been  made.  Then,  to 
test  the  correctness  of  this  reasoning,  let  us  inquire,  was  there  any- 
thing happening  or  brought  about,  between  the  time  of  Joseph  and 
that  of  Caleb,  which  agrees  with  the  placing  of  the  sun  and  moon 
in  the  firmament  of  the  heaven.  The  sun  and  moon,  how  great 
their  influence  and  importance  in  the  physical  world!  They  are, 
however,  a  mere  means  of  conveying  light;  but  the  light  is  the 
thing  of  importance,  and  it  is  only  by  the  result  produced  that  we 
magnify  the  medium.  The  fourth  day  was  occupied  with  what? 
A  production  of  a  mere  medium  of  light.  But  to  apply  this  in  its 
transferred  meaning,  what  was  enacted  or  effected  during  the  time, 
from  Joseph  to  Caleb,  in  the  history  of  moral  progress,  that  has 
been  of  so  great  importance  as  to  be  esteemed  the  creating  of  dur 
religious  sun  and  moon  ?  The  answer  is  as  simple  as  it  is  evident. 
It  was  the  institution  of  two  modes  of  conveying  knowledge.  Light 
is  knowledge.  The  law,  with  all  its  attending  glories,  came  by 
Moses.  The  law  is  a  medium  of  conveying  light.  The  writings  of 
Moses,  termed  the  law,  are  characterized  by  two  distinct  modes  of 
conveying  knowledge.  The  one  mode  gives  a  reason  for  what  it 
commands;  the  other  commands  without  a  reason.  The  one  is  an 
explained  mode;  the  other  is  an  unexplained  mode.  The  com- 
mandments which  says,  thou  shalt  not  steal,  bear  false  witness,  or 
commit  adultery,  are  essentially  explained  in  their  very  nature. 
All  those  statutes  which  bear  on  the  relations  of  men,  one  to  the^ 
other,  give  a  reason  for  their  authority,  assigning  an  object  of 
justice  and  benevolence.  But  there  is  another  class  of  command- 
ments which  are  effectually  set  in  the  firmament  of  scripture  history. 
They  are  those  that  pertain  to  the  ceremonies  of  the  Jews;  the 
sacrifices  of  the  altar  and  temple,  and  the  terrible  extreme  injunc- 
tions accompanying  their  war  enterprises.  These  partake  of  a 
different  character,  and  require  dark  periods  for  their  exercise; 
rather  their  unexplained  nature  introduce  them  to  us  in  a  pale  light. 
They  have  indeed  dim  objects  of  good,  but  only  in  the  absence  of 
a  greater  civilization  and  more  perfect  knowledge.  It  seems  that 
before  Moses  there  were  but  scattered  fragments  of  eacred  writings; 
we  might  rather  say,  there  was  a  sacred  history  without  special 
character,  save  in  the  aspect  of  inspiration  and  simple  history  com- 
bined. In  whatever  form  preserved,  they  served  the  purpose,  not 
only  to  furnish  a  means  to  look  back  a  little  in  the  race  of  men,. 
but  also  to  place  a  limit  to  which  Jew,  Mohammedan,  and  Christian 
shall  look  and  see.     It  was  and  is  a  firmament  which  was  placed 


42  MYSTERY. 

when  Enoch  related  or  wrote  what  he  knew  of  his  fathers.  It  was, 
-even  if  traditionary,  a  receptacle  for  some  bright  example;  some 
awful  warnings,  and  around  which  had  centered  the  interest  of 
righteous  men,  and  the  result  of  all  the  angel  visits  from  time  to 
time.  Such  was  the  scriptures,  the  firmament,  when  Moses  was 
introduced  to  them.  The  law,  which  came  by  Moses,  added  im- 
measurably to  that  firmament,  and  in  the  separate  class  and  char- 
acter of  the  commandments  it  Contained,  developed  the  sun  and 
moon  of  that  scripture.  Therefore,  Moses,  in  being  a  means  of 
producing  the  law,  was  thereby  a  means  of  placing  the  sun  and 
moon  in  the  firmament.  He  gave  form  and  character  to  the  sacred 
writings.  He  almost  gave  existence  to  them  as  authoritative  com- 
mandments. The  sum  of  the  matter  is,  that  the  period  of  Israel's 
sojourn  in  the  wilderness  fully  instituted  an  authoritative  religious 
instruction.  It  was  done  on  the  foundation  of  religious  tradition 
or  history  before  it,  and  distinguished  the  character  of  its  injunc- 
tions by  explained  and  unexplained  modes  of  conveying  knowledge. 

"  And  the  evening  and  the  morning  were  the  fourth  day."  Thus  at 
that  time  two  modes  obtained,  and  the  features  of  both  have  become 
better  defined  in  modern  times.  At  its  first  establishment,  the 
writing  of  the  law  was  explicit  and  direct,  or  figurative  and  vague. 
This  distinction  was  not  long  in  producing  a  division  of  thought  and 
belief.  The  one  division  admired  and  adopted  the  explicit  mode, 
^nd  sought  to  penetrate  all  law  and  ordinances  in  the  light  of  reason. 
It  adopted  that  which  could  be  understood,  and  sought  a  reasonable 
theory  for  that  which  was  obscure.  It  rested  on  the  basis  that  reve- 
lation must  be  tested  by  reason,  and  have  its  authority  in  the  broad 
searching  light  of  a  thorough  explanation. 

On  the  other  hand,  there  was  a  disposition  to  accept  figures  and 
types  as  commandments,  but  not  to  accord  them  any  special  mean- 
ing or  importance.  Terms  were  received  in  an  absolute  sense,  with- 
out comment  or  regard  to  their  apparent  inconsistencies.  Specula- 
tion and  reason  were  looked  upon  as  either  wicked  or  useless  when 
applied  to  revelation,  and  a  severe  and  exact  adherence  to  terms  was 
enjoined. 

The  sects  among  the  Jews  at  an  early  day,  showed  how  the  masses 
were  divided,  and  were  under  the  influence  of  this  or  that  mode  of 
thought  and  interpretation. 

In  the  early  Christian  church,  the  line  was  being  run,  and  the 
adherents  of  the  explicit  mode  were  arraigning  themselves  on  the 
side  to  which  their  sympathies  drew  them;  while  on  the  other  hand, 
the  inflexible  tenets  of  a  more  rigid  system  gained  ground,  and 
marched  majestically  through  the  ages,  intolerant  and  uncompro- 
mising. 


MYSTERY.  43 

Still  later,  the  pulpit  dispenses  the  light  of  Christianity,  and  ac- 
cording as  it  arrays  itself  with,  or  against,  the  modifying  influence 
of  reason,  we  have  a  guide  and  direction  like  the  light  of  day  and 
the  sun,  or  we  have  a  vague,  unsatisfactory  and  dim  perception  of 
the  object  of  life  and  the  designs  of  the  Almighty;  like  the  lesser 
light  that  rules  the  night. 

There  are  two  established  modes  of  teaching,  at  this  day,  in  the 
church.  They  had  their  separate  origin  in  the  manner  of  giving 
the  law,  and  at  the  time  of  Moses,  the  great  Jewish  legislator.  Like 
the  sun  and  moon,  they  alternate  in  their  influence,  though  both 
existing  at  the  same  time. 

But  one  will  say,  why  this  uncertainty;  why  this  pale  light? 
Why  this  vagueness  in  scripture  writing,  which  has  instituted  a 
division  of  belief,  and  subjected  millions  to  a  rigid  and  injurious 
sectarianism?  We  answer:  when  the  sun  shines  not,  it  is  a  neces- 
sity to  walk  in  the  light  of  the  moon.  The  child  whose  reason  is 
not  exercised  to  appreciate  why  he  should  not  do  this  or  that, 
has  to  submit  to  an  absolute  commandment  without  a  reason.  An 
explained  mode  of  teaching  to  him  does  not  apply;  but  when  he  is 
capable  of  understanding,  the  situation  is  reversed.  A  day  dawns 
upon  his  mind  when  his  reason  is  perfected  to  perceive  the  why  and 
wherefore.  Then  it  is  that  the  former  mode  of  teaching  is  inap- 
propriate. 

This  consideration,  to  have  any  weight,  must,  of  course,  apply  to 
the  peculiarities  of  the  law.  Was  there  ever  a  time  when  it  became 
a  necessity  to  give  a  scripture  law  without  a  reason  for  it  ?  We 
think  so.  At  the  time  the  Jewish  ceremony  had  its  origin,  it  must 
be  remembered  that  idolatry  prevailed  on  the  earth.  It  was  the 
object  to  attract  the  attention  of  men  to  the  true  God.  This  idolatry 
was  attended  and  connected  with  imposing  ceremonies  and  mys- 
terious incantations.  To  a  barbarous  people  these  things  had  a 
charm.  At  least,  they  had  a  hold  upon  these  very  Israelites  which 
could  not  be  suddenly  broken.  Under  the  circumstances,  it  was 
prudent  to  invite  the  attention  to  the  true  Diety,  by  at  least  a 
compromise  with  these  fascinating  and  popular  peculiarities  of  the 
age. 

We  find,  therefore,  that  when  the  Jewish  ceremony  was  established, 
or  rather  when  those  rude  shepherds  were  attracted  to  the  one  Lord 
through  this  resort,  Aaron  stood  in  the  high  place,  performing  after 
the  approved  fashion  of  the  times,  scattering  blood  toward  the 
Temple,  touching  it  on  the  horns  of  the  altar,  and  passing  it,^  mys- 
teriously, and  with  great  precision,  from  the  thumb  of  the  right 
hand  to  the  toe  of  the  right  foot,  after  the  manner  of  the  most  out- 
spoken heathens. 


44:  MYSTERY. 

Now,  if  it  was  expedient  that  this  people  should  be  subjected  to 
this,  then  that  commandment  which  so  imperiously  required  it  of 
them  was  a  temporary  and  unexplained  mode  of  dealing,  adapted 
only  for  the  short  night  while  the  people  were  learning  of  the  true 
God,  preparatory  to  being  weaned  from  superstition. 

These  commandments,  then,  were  the  indistinct  admonitions  of 
the  moon,  warning  against  the  more  dangerous  abandonment  of 
that  dark  night  and  time.  But  it  is  not  all  to  say  that  these  scrip- 
tures presented  a  counter  and  opposing  ceremony  for  a  temporary 
purpose.  The  situation  and  facts  of  the  case  present  Jehovah  rea- 
soning with  the  idolaters  as  follows:  Come,  and  I  will  indulge  you 
in  the  handiwork  of  art;  the  array  of  gold,  silver,  fine  linen,  and 
gorgeous  colors  of  blue,  purple  and  scarlet.  You  shall  slay  beasts 
and  sacrifice  after  the  manner  of  the  nations,  and  shall  be  marshaled 
in  armies  with  the  sound  of  the  trumpet  and  the  pomp  of  victora 
and  kings.  And  whereas  the  heathen  bow  and  cross  themselves^ 
unto  their  gods  without  meaning,  I  will  verse  you  in  a  ceremony 
whose  hidden  meaning  is  as  broad  as  the  universe,  and  as  deep  and 
mysterious  as  the  hidden  secrets  of  the  mind. 

We  think  that  the  promise  to  Abraham  and  his  seed  of  a  literal 
land  flowing  with  milk  and  honey,  was  a  provision  for  the  sensual- 
minded  disposition  of  the  people  at  that  time;  whereas  it  was  the 
Almighty's  real  intention  to  promise  and  point  to  that  land  invisible 
and  beyond.  What  then?  It  was  a  promise  tempered  for  the 
night — a  glimpse  of  the  moon  principle  in  sacred  writing.  What  if 
the  real  intention  had  been  attempted  to  be  explained?  The  mass- 
of  those  people  could  not  comprehend  it.  They  would  not  have 
desired  it.  Nevertheless,  here  are  recorded  commandments  and 
instructions  tempered  to  the  wants  of  the  people  at  that  time,  which 
unto  this  day  are  misapprehended,  so  that  millions  rest  on  a  wrongs 
foundation. 

Had  the  statutes  been  fully  explained  at  the  time  they  were 
given,  they  would  have  defeated  their  purpose.  However,  their 
unexplained  nature  photographed  itself  on  the  early  Jewish  teachers 
to  establish  a  mode  for  future  exponents  of  sacred  writing;  while 
on  the  other  hand  the  advance  guard  of  religious  truth,  from  the 
days  of  Moses,  seek  to  know  all  the  intent  and  purpose. 

The  meaning  of  the  sun,  then,  is  an  explained  mode  of  teaching, 
and  that  of  the  moon  an  unexplained  manner.  Now,  this  does  not 
always  suppose  a  correct  explanation;  and  better  is  the  pale  light 
of  the  moon  than  the  fiery,  scorching  rays  of  the  sun.  Paul,  speak- 
ing of  the  Christian  sacraments,  waived  all  attempt  at  interpreting 
their  meaning,  by  saying  he  gave  them  as  he  received  them.     He 


MYSTERY.  45 

also  saw  in  a  vision  mysteries  which  were  not  lawful  to  utter.  Jose- 
phus  occasionally  forbears  to  say  what  he  knows  or  believes  about 
certain  mysteries.  These  writers  evidently  recognized  that  they 
were  walking  in  the  night,  and  that  the  knowledge  they  possessed 
was  necessarily  too  imperfect  to  do  justice  to  their  subject,  and  that 
the  matter  was  not  appropriate  to  the  time.  But  according  to  this 
interpretation  of  the  sun  as  used  in  the  first  chapter  of  G-enesis,  any 
attempt,  however  untimely,  to  present  an  explanation  or  give  a 
theory  concerning  sacred  writing,  partakes  of  that  distinctive  mode 
of  teaching  which,  in  the  religious  firmament,  we  call  the  sun. 
Such  attempts,  however  untimely  or  erroneous,  seeing  that  it  must 
be  classed  with  an  explained  mode  of  teaching,  can  but  bo  counted 
an  excessive  heat  or  scorching  ray. 

The  work  of  the  first  day  was  to  make  light,  and  divide  it  from 
darkness.  The  second  ushered  in  a  history — a  sacred  history.  The 
third  developed  those  examples  and  customs  agreeing  with  grass 
and  trees;  and  the  fourth  characterizes  that  sacred  history  by  two 
modes  of  infusing  knowledge  through  that  scripture  firmament. 
*'And  God  saw  that  it  was  good,  and  the  evening  and  morning  was 
the  fourth  day."  Then  from  the  death  of  Joshua  to  about  the  time 
of  Kehoboam,  of  the  kings  of  Israel,  is  another  day,  marked  by  the 
variations  from  adversity  to  prosperity,  and  again  to  calamity,  cor- 
responding with  the  day  commencing  at  evening  and  ending  at 
another  evening.  This  is  the  fifth  day  of  this  gradual  scale  of  im- 
provement, as  noted  by  the  writer  of  Genesis. 

The  fish  of  the  sea  and  fowls  of  the  air  follow  in  the  order  of 
vegetable  life;  and  as  we  have  said,  after  the  establishment  of  ex- 
amples and  customs,  rules  and  regulations,  were  then  in  the  order 
of  progress.  In  like  manner,  as  the  lowest  forms  of  animal  life  rose 
from  a  connecting  link  of  the  vegetable,  so  the  development  of 
understood  rules  were  the  next  thing  in  order  to  established  custom. 
Now  fish  are  produced  from  the  sea;  not  from  the  deep  sea,  but  at 
points  where  the  shallowing  of  its  waters  adapt  it  to  their  existence; 
and  so  rules  and  regulations  begin  to  be  produced  when  political 
government  is  restricted,  and  the  dry  land  of  civil  province  and 
pursuit  nears  the  surface  of  its  waters.  When  civil  liberty  begins 
to  be  appreciated,  then  also  the  necessity  of  rules  for  protection 
and  defense.  These  do  not  come  from  political  organizations  as 
much  as  from  the  inner  home  circles  of  life.  These  agitate  their 
interest  and  force  an  understanding,  so  that  at  the  point  of  con- 
flicting interest  between  governing  authority  and  civil  domain,  the 
rules  of  society  are  developed,  just  as  the  fish  of  the  sea  have  their 
origin  at  the  shoaling  of  the  waters  in  strong  currents,  or  at  the 


46  MYSTERY. 

junction  of  sea  and  land,  along  tlie  coasts.  "And  God  said,  let  the 
waters  bring  forth  abundantly  the  moving  creatures  that  hath  life, 
and  fowl,  that  they  may  fly  above  the  earth,  in  the  open  firmament." 
Here  is  another  creation,  whose  scene  of  action  is  the  firmament. 
That  firmament  assumed  to  be  the  historic  institution,  the  fowls 
are  a  something  somewhat  connected  therewith.  We  have  submit- 
ted that  traditionary  notions,  which  always  have  been  so  licensed, 
and  unavoidably  extant  in  the  atmosphere  of  the  Jewish  and  Chris- 
tian religion,  accord  with  this  class  of  creation.  They  have  had  no 
resting  place,  indeed,  in  the  authoritative  records,  but  have  ever 
exerted  an  influence  in  the  ceremony  and  belief  of  the  Church. 
When,  therefore,  laws  and  traditionary  narratives  were  found  to 
carry  some  good  guide  to  conduct  and  moral  of  instruction,  the 
verdict  of  "  good  "  was  pronounced. 

The  work  of  the  fifth  day  was  ended,  and  the  evening  was  com- 
menced which  should  usher  in  the  attainments  of  a  struggling 
humanity,  typified  by  the  creation  of  the  sixth  day. 

During  the  times  that  the  kings  of  Israel  were  in  their  glory, 
there  was  being  effected  in  the  surrounding  nations  of  Asia,  an  ad- 
vance in  intelligence  and  morals.  It  is  probable  that  when  the 
glory  of  Israel  began  to  depart,  there  was  already  established  among 
other  nations,  the  essence  of  Jewish  law  and  justice.  At  any  rate, 
they  had  reached  an  attainment  in  art  and  science,  which  began  to 
resolve  itself  into  a  more  perfect  order  of  society.  Still  later,  the 
Greek  attainments  settled  the  question  of  intelligence,  and  pre- 
pared the  world  for  the  developments  contemplated  in  the  sixth  day's 
creation.  Her  schools  and  philosophers  ripened  the  order  of  thought 
and  action,  and  trained  the  multitudes  into  a  neatly  trimmed  line  of 
conduct.  The  designs  of  men  were  perfected  in  advance  of  their 
actions,  and  a  well  regulated  plan  of  belief  gave  evidence  that  system 
had  found  a  creation. 

This  became  evident  in  their  attempts  to  systemize  nature  and 
providence.  They  assigned  a  god  to  every  valley  and  hill,  to  every 
passion  and  propensity,  and  to  every  necessity  and  calamity  of  life. 
They  observed  and  classified  the  facts  under  their  observation,  and 
made  stepping-stones  of  them  for  innumerable  theories  of  the  in- 
visible world.  The  dawn  of  Greek  civilization  is  a  remarkable 
period  in  the  world's  history.  It  is  the  beginning  of  many  popular 
virtues;  the  germ  of  many  forms  of  belief,  and  the  epoch  of  system 
and  principle.  After  the  creation  of  fish  and  fowl,  we  have  in  the 
natural  state  of  things  a  step  higher  in  the  quadruped  stage  of  ex- 
istence. It  is  attended  with  more  perfect  organism,  and  a  greater 
degree  of  intelligence. 


MYSTERY.  47 

We  conceive,  according  to  this  plan,  that  after  men  began  to  be 
generally  alive  to  the  advantages  of  the  regulations  of  society,  and 
had  learned  to  retain  the  experiences  of  the  past  by  a  love  and  prac- 
tice of  numerous  traditions,  how  that  a  rapid  transition  took  place, 
and  that  through  the  favorable  influence  of  the  Oriental  and  Greek 
philosophers,  the  general  birth,  or  creation  of  system,  was  the 
natural  consequence.  As  a  matter  of  fact,  generally  speaking,  that 
was  the  time  when  thoughts  and  plans  were  reduced  to  order.  If 
this  reasoning  is  correct,  it  ought  to  have  been  the  time.  This 
mystical  shadow  of  the  Bible,  what  is  it  but  a  prophetic  outline  of 
the  struggles  and  advancement  of  men  on  this  earth  ?  When  the 
angels  contemplated  the  savage  hordes  of  men  before  the  day  of 
Adam,  or  in  the  equally  unsatisfactory  times  of  Noah,  their  faces 
were  turned  heavenward  with  anxious  look  of  doubt  and  inquiry. 
The  righteo^s  and  wise  men,  from  time  to  time,  could  see  no  hope 
but  destruction,  and,  partaking  of  the  spirit  of  that  remedy,  were 
ready  to  enter  on  a  scene  of  carnage  and  extermination.  But  the 
prophets  prayed  with  their  faces  toward  their  sacred  places,  refusing 
to  eat  or  drink  until  the  object  of  life  was  revealed,  and  the  hope  of 
the  future  indicated.  Then  the  heavens  bowed  to  the  agony  of  her 
favored  sons. 

The  electric  currents  coursed  about  and  took  possession  of  the 
place  and  the  man.  Their  subtle  influence  suspended  the  law  of 
his  organism  under  the  guidance  of  the  skillful  agents  from  above. 
A  paralyzation  seized  every  muscle  and  limb.  The  senses  relaxed 
their  hold  in  the  strange  tumult,  and  then  indistinctly  revived  again, 
trembling  on  a  pivot  between  the  physical  and  spiritual.  Yet,  con- 
scious of  everything,  seeing  with  unseen  eyes,  hearing  a  voice, 
measured  and  distinct,  the  creation  passed  before  him,  and  the  voice 
said:  I  will  in  like  manner,  gradually,  surely,  and  naturally  create 
and  perfect  the  influences  of  life.  I  will  develop,  finally,  an  ex- 
alted principle  which  shall  be  the  guide  of  men  and  the  highest 
order  of  invisible  agents,  as  man  is  the  chief  of  animal  crea- 
tion. Then  the  voice  ceased,  and  the  tumult  returned.  Dim 
realities  mingled  with  sights  of  another  sphere  for  an  instant, 
and  the  memory  awoke,  ladened  with  a  photograph  of  man's 
earthly  progress.  It  was  evidently  about  two  thousand  five  hun- 
dred years  after  the  time  of  Adam  that  the  account  of  creation 
was  written,  and  it  must  be  borne  in  mind  that  the  author  must 
have  been  familiar  with  the  grades  of  animal  and  vegetable  life,  a& 
well  as  interested  about  the  progress  of  men.  Then  take  note,  also, 
that  it  was  the  manner  of  the  time  to  draw  from  nature  pictures  of 
unseen  forces.     In  the  visions  of  Daniel,  where  it  was  the  intention 


48  MYSTERY. 

to  represent  a  power  among  men,  it  was  thought  necessary,  merely, 
to  present  the  likeness  of  some  beast  of  the  forest;  and  his  action,^ 
while  seen  in  the  vision,  was  an  index  to  the  nature  and  history  of 
the  force  portrayed.  But  in  this  instance  it  is  not  a  single  system, 
"but  a  shadow  of  gradual  development  of  what  we  know  to  have 
been  perfected  by  degrees. 

We  do  not  deem  it  necessary  to  show  how  inapplicable  the  account 
of  the  first  chapter  of  Genesis  is  to  the  literal  creation.  The  labored 
effort  to  prove  it,  is  being  constantly  contradicted  by  the  discover- 
ies of  the  age,  and,  in  the  spirit  of  the  times,  we  may  simply  deny 
it,  also;  whilst,  at  the  same  time,  we  attempt  to  show  to  what  it  is 
applicable. 

We  do  not  believe  either  that  this  picture  of  creation  was  pre- 
sented altogether  according  to  its  true  order,  the  same  as  when 
these  things  were  actually  created,  but  rather  in  such  an  order  as 
would  give  a  true  index  to  the  world's  moral  history.  The  same 
departure  is  perceived  in  some  of  the  other  visions  of  the  Bible, 
where  animals  are  presented  in  a  vision,  for  the  purpose  of  a  sign, 
which  have  no  reality  in  the  earth.  For  instance,  a  lion  with  wings 
on  his  back,  and  a  beast  with  ten  horns  in  his  head.  On  the  same 
principle,  we  would  expect  that  in  this  case  there  has  not  been  an 
exact  order  observed,  as  there  was  in  the  literaL  creation  of  plants, 
fish,  sun  and  moon,  animals  and  men.  The  literal  order  of  crea- 
tion might  have  been  varied  for  the  sake  of  a  true  picture  of  events. 
However,  it  is  highly  probable  that  plants,  trees,  fishes,  fowls,  beasts 
and  men,  followed  each  other  in  the  order  of  their  perfection  and 
intelligence.  It  is  even  more  than  probable,  so  far  as  investigation 
has  reached.  Therefore,  we  judge  that  it  was  because  of  this  appar- 
ent scale  in  nature's  production  that  this  scene  of  shadowing  the 
world's  history,  was  copied  therefrom.  It  is  not  to  be  inferred  that, 
as  a  consequence,  there  would  be  a  strict  adherence  to  the  real 
order  of  the  visible  creation,  if  it  did  not  suit  the  purpose  in  hand, 
any  more  than  it  would  in  Daniel's  or  John's  visions,  where  it  adds 
horns  and  wings  to  animals,  contrary  to  the  known  order  of  nature. 
The  limits  of  the  sixth  day  will  be  from  about  the  time  of  Keho- 
boam  to  that  of  Constantine  in  the  Christian  period. 

The  following  table  presents  the  order  and  divisions  of  evening, 
midnight,  morning,  noon,  and  evening  of  the  seven  days,  as  indi- 
cated by  the  history  of  the  past,  and  applied  by  this  system  of  in- 
terpretation : 


MYSTERY. 


49 


ft,  •? 


H  !h  P' 


B  £■ 


p,  p, 
B  B 


O  W  g  M  1^  W  W 

©  p  1—  era  *-•  CO  a> 

00  a*  o-  ''I  2  l:?  !:? 

«■  t3  r>.  h-t  O  O  O 


Pi 


H  W  g'  S  >  ► 


The  midnight  and  noon  of  each  day  is  respect-    r"  *  ?•  r  ?»  »*  r 
ively  shown  as  being  calamitous  and  prosperous    §  ^  ^  ^  ^  w  w 
periods,  and  the  evenings  bear  their  proper  rela- 
tions   according  to   the   commencement   of   dark 
times. 

It  is  observable  that  Bible  characters  and  church 
history  are  the  principal  guides  for  many  of  these 
marks.  This  will  be  better  understood  when  we 
have  fully  considered  their  relation  to  the  mystical 
character  of  the  Bible.  These  days  are  governed 
by  light  and  darkness,  represented  to  have  been  in 
existence  before  the  creation  of  sun  and  moon. 
Therefore,  after  the  fourth  day,  when  the  sun  and 
mopn  had  been  placed  to  give  light,  and  be  for 
signs  to  divide  times,  these  days  may-  still  con- 
tinue to  be  governed  simply  by  spiritual  light  and- 
darkness,  or  may  have  the  additional  marks  of  the 
figurative  sun  and  moon.  At  present,  we  shall 
only  pursue  these  days  on  the  basis  of  light  and 
darkness. 

The  term  dark,  is  figuratively  understood  to 
convey  an  idea  of  misfortune  or  unrighteousness. 
The  Bible  history,  being  connected  with  an  active 
and  alert  system  of  morals,  preserves  the  best 
gauge  of  the  moral  states  and  conditions  of  past 
time.  This  consideration  will  justify  us  in  divid- 
ing those  Mosaical  days  according  to  its  history. 
In  fact,  it  is  almost  the  only  authentic  history  of 
ancient  times.  Seeing,  also,  that  it  had  its  origin 
in  connection  with  the  germs  of  truth  and  virtue, 
it  must  be  looked  upon  as  an  embodiment  of  first 
cause  in  religion.  Whatever,  therefore,  affected  the 
fortunes  of  the  people  who  were  especially  chosen 
to  promulgate  the  knowledge  of  the  true  God  and 
a  true  religion,  must  be  looked  upon  as  the  checks, 
or  impetus,  of  religious  progress,  according  as  it 
was  fortunate  or  otherwise. 

The  captivity  of  the  Jewish  nation  served  a  good 
purpose,  in  bringing  other  nations  in  contact  with 
their  religion  ;  but  their  continued  prosperity  in 
their  own  land  might  have  effected  the  same  ob- 
ject, through  the  means  of  commerce  and  the  splendor  of  their 


p.  B 


I  0-B 
-  p 


SB 


O  w  >  ^  H  W 

f  2.  t:  g  p  ®    ^^ 

2,  o    o    o  o  tf    5? 

^  2  I  S-  •  *    a 

9^  B 

P     ^ 


9  S"  o  ^ 

|i   Wo 

s-B  p:| 


^  w 


U^ZB 


60  MYSTERY. 

institutions.     So  we   count  like  calamities  in  the  history  of   that 
people — the  midnight  darkness  of  these  mystical  periods. 

The  less  prominent  marks  and  causes  which  led  to  prosperity  or 
to  comparative  ruin,  must  not  be  overlooked.  When  Enoch,  the 
seventh  from  Adam,  had  ascended  to  heaven,  and  such  men  became 
scarce  on  the  earth,  it  seems  that  a  rapid  relapse  into  wickedness 
was  the  result.  When  Joseph  died  and  a  new  king  arose,  the  cir- 
cumstances of  the  Israelites  underwent  a  change,  like  as  light 
changes  to  twilight  and  darkness. 

The  same  was  the  case  when  the  elders,  who  outlived  Joshua, 
had  passed  away.  In  this  case,  it  was  a  change  from  the  observance 
of  the  law  and  commandments  to  that  of  the  idolatrous  practices  of 
the  Cauaanites.  In  like  manner,  we  perceive  the  minor  causes  which 
changed  day  for  twilight  and  night  in  all  the  events ;,on  record. 
After  the  days  of  Solomon,  when  a  king  arose  who  taught  the  land 
to  sin,  and  seduced  the  people  from  the  true  worship,  is  another 
less  prominent  mark,  but  still  an  evident  turning-point  in  the  glory 
of  religious  development. 

We  said  this  allegory  under  consideration  was  an  intention  to 
shadow  the  facts  of  real  life;  and  the  sixth  day  brings  us  to  the 
important  discovery  or  perfection  of  system  and  principle,  agreeing 
with  the  creation  of  animals  and  men.  The  time  apportioned  to  the 
sixth  day  answers  to  the  event.  System  agrees  with  the  next  order 
of  influences.  It  supposes  a  complete  plan,  and  therefore  an  intel- 
ligence. Not  only  an  intelligence  in  the  creative  power  that  pro- 
duced it,  but  a  high  order  of  completeness  and  capacity  in  the 
subjects  produced.  Such  is  the  animal  grade,  compared  to  that  of 
plants,  fish  and  fowl.  The  naturalist,  tracing,  first,  life  attended 
with  motion,  and  scarcely  perceiving  the  distinction  between  vege  - 
table  and  animal  existence  in  its  lowest  form,  is  ready  almost  to 
believe  in  the  spontaneous  production  of  all  things.  The  construc- 
tion and  organism  of  the  first  and  lowest  animals  is  so  simple  and 
imperfect  comparatively,  that  there  is  not  the  occasion  to  be  forcibly 
impressed  with  the  design  of  the  Creator. 

But,  when  we  arrive  at  a  full  expression  of  the  divine  handiwork 
in  the  organism  of  the  nobler  animals,  and  men,  we  are  ready  to 
deny  the  assumptions  of  chance,  and  to  do  homage  to  Him,  who,  as 
well  as  speaking  in  the  distance,  through  the  inanimate  or  imperfect, 
can  boldly  emphasize  his  work,  and  fill  man  with  trembling  and 
wonder  at  the  creations  of  the  earth  and  the  order  of  the  heavens. 

Chance;  what  is  chance?  The  rain  falls  on  the  sides  of  the 
mountain,  and  by  a  law  of  nature,  courses  rapidly  toward  the  plain. 
The  soil  and  stone  of  the  surface  are  carried  along  and  deposited  in 


MYSTERY.  51 

the  lower  places,  in  a  compact  mass.  This  is  all  done  under  a  law 
derived  from  the  situation  of  the  hills  and  the  attraction  of  gravity. 
But,  here  would  be  an  opportunity  to  perceive  what  is  chance,  as 
well  as  for  it  to  operate,  if  it  be  not  altogether  of  an  inert  character. 

We  will  say  that,  by  the  law  of  the  hill  and  of  gravity,  the  mass 
of  material  is  borne  to  the  bottom,  and  chance  takes  possession  to 
decide  just  how  it  shall  all  lie  in  its  bed,  and  be  placed  as  a  monu- 
ment to  what  it  can  accomplish.  Will  it  lay  three  stones,  one  upon 
another,  with  any  apparent  likeness  to  design?  No;  but  it  will  still 
be  found  that  a  known  law  has  not  relinquished  its  hold.  The 
weighty  material  will  be  found  in  the  bottom,  the  lighter  on  top, 
and  even  the  particular  position  of  each  stone  as  it  lays,  has  been 
the  result  of  a  combination  of  minute  causes.  First,  the  law  of 
gravity,  and  then  the  size  and  form  of  the  material.  The  narrow- 
ness of  the  ravine;  the  steepness  of  the  hill;  the  body  of  the  water 
and  the  distance  to  a  level,  all  these  have  operated,  and  yet  chance 
has  produced  nothing.  Now,  it  is  possible  that  by  the  proper  com- 
bination of  causes,  that  even  in  the  apparent  chaos  of  material, 
there  could  be  the  result  of  placing  four  stones,  one  upon  another, 
of  the  same  size  and  exact  appearance ;  but  it  would  require  an 
infinite  wisdom  to  adjust  those  causes,  so  that  in  the  foaming  descent 
of  soil  and  rock,  that  result  would  be  produced. 

If  chance  ever  produced  anything,  it  has  been  more  successful 
before  men  began  to  note  its  operation,  than  since.  Whoever  saw 
it  effect  anything,  except  some  rude  result,  not  even  suggestive  of  a 
creative  cause. 

What  is  chance  but  a  combination  of  causes  operating  without  a 
design?  Its  own  definition  precludes  the  possibility  of  it  ever 
having  been  the  origin,  in  the  remotest  degree,  of  animal  life,  much 
less  of  an  organism  that  is  stamped  with  the  most  perfect  arrange- 
ment. 

System  is  what  accords  with  animals  in  this  showing.  We  mean 
by  system,  that  defined  plan  of  doing  anything  which  characterizes 
the  present  state  of  civilization.  Let  it  be  admitted  that  it  does 
distinguish  the  present  age  from  past  time,  and  it  follows  that  there 
was  a  time  in  the  past  when  it  was  not  developed.  Therefore, 
when  it  was,  was  an  important  epoch  in  the  progress  of  men,  and 
one  which  must  figure  in  an  allegorical  forecast  of  that  progress. 

The  sixth  day  includes  the  Greek,  Roman,  and  Phoenician  discov- 
eries in  intellectual  philosophy,  wljich  accompanied  or  originated  a 
well  arranged  system  of  belief  and  action.  Now,  system  is  a  some- 
thing which  supposes  a  creative  intelligence  in  its  origin,  and  a  life 
power  within  itself,  because   of  its  effective  applicability  in  active 


52  MYSTERY. 

affairs.  It  accords  with  animal  organism,  because  it  is  itself  an 
organism  with  an  arranged  nature,  or  object  of  purpose,  the  same 
as  an  animal  is  an  arranged  nature  according  to  its  kind.  But  now 
appears  man,  the  noblest  work  of  God. 

What  exalted  influence  in  the  range  of  spiritual  forces  and  facts 
shall  agree  with  the  existence  of  man?  What  attainment  in  moral 
growth  shall  correspond  to  his  creation?  There  is  just  one  intelli- 
gence crowning  the  period  in  which  it  found  a  birth,  and  coming 
down  to  us  with  prepossessing  credentials.  It  is  principle.  Prin- 
ciple has  been  explained  to  be  a  spiritual  perception  of  the  object 
of  a  commandment  which,  when  it  perceives,  is  in  sympathy  with 
that  object  rather  than  an  exact  conformity  with  the  letter  of  the 
"law.  It  is  an  enlightened  guide  perfected  by  the  essence  and  spirit 
of  the  commandments.  This  it  is,  religiously  viewed,  which,  in  the 
application  in  this  parable,  seems  to  have  been  intended.  How- 
ever, it  is  applicable  in  a  broader  sense.  The  period  of  which  we 
speak  is  also  one  marked  by  scientific  deductions  from  the  facts  of 
nature,  but  only  to  such  an  extent  as  to  agree  with  the  creation  of 
scientific  principle.  The  wise  men  of  that  age,  though  seemingly 
absorbed  by  a  religious  philosophy,  nevertheless  flooded  the  world 
with  pertinent  inquiries  and  reasonable  theories  of  physical  phenom- 
ena. An  age  which  was  favorable  to  a  spiritual  religion,  from  the 
same  bent  of  mind,  was  also  disposed  to  analyze  the  more  refined 
and  invisible  in  earth  and  air;  and,  acting  inductively  through  visi- 
ble facts,  created  a  new  field  of  investigation.  The  advantages  of 
this  age  of  refinement  were  felt  as  well  in  the  sphere  of  government, 
and  it  underwent  a  corresponding  degree  of  improvement. 

The  creation  spoken  of  in  Genesis,  indicates  a  general  remodeling 
of  something  that  already  existed.  * '  Let  us  make  man  in  our 
image,"  implies  not  a  beginning  altogether,  but  a  new  model  after 
a  better  pattern.  Of  course  before  these  times  there  was  an  imper- 
fectly defined  principle  extant,  which  pervaded  in  politics  and  relig- 
ion, and  which  was  subjected  to  this  new  creation.  Though  as  a 
matter  of  fact  the  development  of  principle  in  all  departments  of 
society,  was  notable  at  the  time  we  speak,  it  is  still  evident  that  this 
creation  of  principle  agreeing  with  man  was  intended  particularly 
to  portray  a  religious  shadow  of  church  affairs. 

Before  the  advent  of  Christ,  the  authorized  Church,  or  Jewish 
people,  had  an  eye  single  to  the  literal  promises  and  command- 
ments of  the  law.  They  had  not  learned  to  see  anything  in  that 
favor,  which  said  *'in  thee  and  thy  seed  shall  all  nations  be 
blessed,"  but  a  monopoly  of  the  divine  blessing,  and  a  special 
necessity  to  preserve  the  literal  descendants  of  Abraham. 


MYSTERY.  53 

They  gave  tithe  and  sacrificed  on  the  altar,  but  neglected  the 
weightier  matters  of  the  law.  They  kept  the  Sabbath  strictly,  but 
passed  by  the  needy,  and  said  long  prayers  for  appearance  sake. 
There  was  strict  adherence  to  the  literal.  There  was  lacking  a 
knowledge  of  the  spiritual.  Sacred  and  prophetic  visions  contem- 
plating this  state  of  affairs  among  a  people  who  were  to  be  the 
light  of  the  world,  arranges  the  parable  with  reference  to  it,  and 
their  future  history.  A  remodeling  of  the  principle  of  belief  be- 
came a  necessity  of  the  times. 

The  man  Jesus  was  possessed  with  the  right  conception,  and  ap- 
peared as  a  responsive  agent  to  that  intention,  which  said.  "Let 
us  make  man  in  our  own  image."  The  change  that  was  effected  in 
doctrine  and  practice  is  a  matter  of  history.  It  was  a  change  from 
the  literal  to  the  spiritual;  from  the  letter  to  the  object;  from  the 
contracted  to  the  liberal;  from  the  burdensome  to  the  free;  from 
the  type  to  the  anti-type.  It  was  the  creating  of  new  views  of 
religious  thinking,  which  were  pure  and  exalted  in  their  nature, 
like  unto  the  image  of  the  divine.  Now,  principle  is  the  offspring 
of  experience,  of  knowledge  and  spiritual  mindedness.  It  is  a  re- 
fined essence  of  all  the  guides  of  the  ages,  the  friend  of  intelligence 
and  liberty,  and  the  likeness  of  the  revealed  deity.  We  mean  that 
kind  of  principle  which  makes  a  candid  test  of  what  should  be  done 
to  others,  by  what  it  would  desire  in  such  cases;  that  appropriates 
not  the  property  of  others,  even  when  there  is  no  chance  for  detec- 
tion; that  checks  the  promptings  of  adultery  on  the  threshold  of 
the  thoughts;  that  takes  not  advantage  of  technicalities  in  contracts 
or  in  law;  which  honors  its  word  as  an  oath,  and  which  divines  the 
intent  of  all  rules  or  law  to  fulfill  their  object.  Such,  we  believe, 
was  the  idea  intended  concerning  the  allegorical  character  termed 
Adam.  But  it  is  not  a  character,  but  a  refined  way  of  believing  and 
acting,  corresponding  to  the  most  exalted  creation.  This,  we  say, 
was  developed  at  the  epoch  of  the  Christian  religion,  and  was  the 
ground- work  and  foundation  of  that  system. 

Thus,  rising  upward  in  the  scale,  we  arrive  at  the  crowning 
point  in  this  mystical  presentation.  First,  example;  then  custom, 
followed  by  laws;  then  narratives  of  traditionary  nature;  then 
system;  and,  last  of  all,  principle.  So,  plants,  trees,  fish,  fowl, 
animals,  and  men,  were  chosen  in  the  apparent  order  of  the  literal 
creation  to  delineate  a  prophetic  history  of  moral  progress.  When 
this  attainment  was  reached,  the  work  of  the  sixth  day  was  ended, 
and  on  the  seventh  day  is  hinted  a  different  manner  of  God's  deal- 
ing with  men.  This  parable  says,  he  ended  his  work,  and  rested 
on  the  seventh  day. 


54  MYSTEBY. 

The  time  set  apart,  as  shown  in  the  foregoing  table,  for  the  seventh 
period,  is  from  Constantine  in  the  Christian  era,  and  including  much 
of  modern  time.  The  distinction  between  this  day  and  the  others 
is  found  in  the  fact  that  God  rested  from  his  work.  When  we  glance 
at  the  history  of  religion,  we  perceive  that  this  line  is  well  drawn. 
Before  the  days  of  Constantine,  bsck  to  the  remotest  history  of  the 
past,  we  have  a  continued  scene  of  extraordinary  events.  The  Al- 
mighty translated  Enoch,  and  talked  with  Noah,  Abraham  and 
Jacob.  He  brought  the  children  of  Israel  out  of  Egypt  with  a  high 
hand  and  an  outstretched  arm.  He  showed  wonderful  signs  in 
Egypt,  and  before  the  Israelites  in  the  wilderness.  He  wrought 
mightily  with  the  judges  and  prophets,  sending  his  angels,  speaking 
in  visions,  and  working  continual  and  visible  deliverance.  The 
clouds  of  heaven  were  ever  ready  to  reveal  His  presence,  and  ex- 
pectant nature  to  contradict  her  laws  by  reason  of  the  sixth  day's 
miraculous  working.  Christ  ushered  in  his  dispensation  with  an 
equal  display  of  God's  special  agency,  and  effected  the  establish- 
ment of  his  religion  by  overwhelming  evidence  that  his  mission  was 
the  work  of  God  himself.  From  Enoch,  who  was  taken  to  heaven, 
to  Christ,  w^ho  was  similarly  favored,  we  perceive  an  extraordinary 
scene  of  divine  interposition.  That  a  mystical  history,  prefigured 
by  the  stages  of  natural  creation,  should  define  this  miraculous 
period  as  the  working  term,  is  natural  to  that  philosophical  principle 
which  governs  the  mystic  writings.  When  this  state  of  things  ceases, 
it  is  a  marked  contrast  in  Church  history,  and  one  which  forcibly 
reminds  us  how  God  rested  from  His  work.  This  change  in  God's 
manner  of  dealing  was  owing  to  the  nature  of  the  last  day's  creation. 
That  was,  we  have  said,  the  establishment  of  an  enlightened  prin- 
ciple of  believing  and  acting.  When  this  was  developed,  and  men 
arrived  at  that  stage  in  human  progress  where  the  spirits  of  just 
men  were  found  perfect,  and  consequently  capable  of  standing  alone 
in  the  path  of  advancement,  the  extraordinary  labor  relaxed,  "  and 
God  rested  on  the  seventh  day  from  all  the  work  which  he  had 
made." 

This  is  the  same  manner  of  dealing  we  have  in  the  subordinate 
supervision  of  civil  life.  When  children  are  not  capable  of  judging 
good  from  evil,  it  requires  a  vigilant  and  laborious  oversight  of  their 
actions;  and  extraordinary  measures  have  to  be  resorted  to,  in  order 
to  arrest  their  attention  and  teach  them  lessons  of  experience.  But, 
when  the  reason  is  ripened  by  age,  and  the  child  understands  the 
principle  of  conduct  and  safety,  the  parent  not  only  relaxes  his 
vigilance,  but  also  enjoys  a  comparative  sabbath  of  rest.  In  like 
manner,  when  the  people  graduated  out  of  that  imperfect  state 


MYSTERY.  55 

which  could  only  be  convinced  or  controlled  by  excessive  measures, 
God  rested  from  miraculous  interposition,  and  left  them  to  the 
admonitions  of  the  still  small  voice  of  principle  and  conscience. 

Where  are  the  miracles  of  ancient  times?  The  former  things 
have  passed  away,  and  God  has  especially  blessed  a  period  which 
seeks  after  righteousness,  without  outraging  the  order  of  nature  to 
insure  faith.  There  are  other  reasons  why  this  seventh  day  was 
declared  sacred.  The  Mosaical  law  abounds  with  types  which  have 
their  object  in  a  modern  civilization,  and  therefore,  their  fulfillment 
belongs  especially  to  this  period  of  the  seventh  day.  We  shall  con- 
sider the  types  of  the  law  in  their  order,  and  show  how  our  institu- 
tions and  principles  are  the  counterpart  of  the  temple  and  altar. 

"  So  God  blessed  the  seventh  day  and  hallowed  it."  We  have 
every  reason  to  appreciate  these  later  times,  rather  than  to  dispar- 
age them  on  account  of  an  absence  of  miracle,  because  our  inde- 
pendent situation  argues  a  high  attainment.  The  days,  however, 
are  not  time,  but  a  state;  but  as  all  states  of  human  progress  are 
marked  by  time,  and  these  days  are  conveniently  noted  by  the 
event,  which,  though  showing  a  state,  is  necessarily  connected  with 
time;  so  the  general  outlines  of  the  seven  days,  as  far  as  in  the 
reach  of  history,  are  fixed  by  the  time  of  events. 

As  we  pass  to  the  next  scene  connected  with  Adamic  history,  we 
perceive  a  greater  departure  from  probability,  not  to  say  possibility. 
Now,  in  the  foregoing  picture,  knowing  that  the  all- wise  God  did 
create  the  earth,  sea,  and  all  that  therein  is,  it  is  easy  to  see  how 
an  intimation  of  future  events,  shadowed  by  a  resort  to  natural 
objects,  could  mislead  men  to  think  that  that  allegory  was  a  real 
account  and  history  of  the  literal  creation;  but  when  we  come  to 
the  account  of  the  garden  of  Eden,  the  case  is  different,  and  we  are 
at  a  loss  to  know  why  it  has  not  become  fully  established  that  that 
is  but  a  philosophical  resort  to  cast  a  reflection  on  the  doctrines  of 
the  church  and  world. 

We  say  that  our  sacred  writing  is  fact  and  fancied  possibilities, 
or  extraordinary  probabilities,  made  available  to  shadow  real  truths. 
The  Bible  is  a  prophetic  criticism.  The  destinies  and  merits  of 
institutions  are  judged  beforehand.  This  object  to  be  reached, 
requires  a  peculiar  figure,  which  only  the  imagination  can  supply. 
Hence  that  account  of  Adam's  fall  and  its  attending  circumstances. 
It  commences  by  an  apparent  reference  to  the  attainment  reached 
when  principle  was  made  a  governing  influence,  by  saying:  ''And 
the  Lord  formed  man  of  the  dust  of  the  ground,  and  breathed  into 
his  nostrils  the  breath  of  life,  and  man  became  a  living  soul." 

Then  comes  an  account  of  a  garden  eastward  in  Eden.     The  gar- 


56  MYSTERY. 

den,  and  the  rivers  that  proceeded  from  it,  are  connected  with 
known  localities  and  objects. 

Several  noted  rivers,  the  most  notable  ones  then  known,  were 
declared  to  be  the  divisions  of  that  which  went  out  of  Eden.  These 
rivers  are  so  far  apart  as  the  Nile  of  Egypt  in  Africa  is  from  the 
Euphrates  of  Asia.  Their  distance,  relation,  and  great  extent  made 
them  the  fitter  objects  for  the  purpose  in  view,  for  their  very  name 
conveyed  an  idea  of  universality  of  influence,  which  it  will  be  seen, 
was  the  object.  But  as  this  figure,  even  if  imaginary,  has  its  object 
in  some  sort  of  realities,  the  first  thing  is  to  inquire,  what  is  that 
garden? 

As  the  last  considered  parable  seems  to  be  connected  with  this, 
we  have  only  to  commence  where  we  left  off,  where  a  new  feature 
of  religion  condensed  all  duties  into  the  principle  of  love  one  to 
another.  This  principle  agreeing  with  Adam,  being  developed  at 
the  Christian  era,  must  be  introduced  to  this  spiritual  garden  in  the 
same  manner  that  Adam  was  placed  in  Eden  at  the  time  of  his 
reputed  creation. 

If  the  principle  agreeing  with  Adam  was  constituted  at  the  Chris- 
tian era,  then  the  garden  was  also,  for  the  one  was  the  dwelling  place 
of  the  other.  What  was  there  then  that  agreed  with  that  garden 
which  the  essence  of  Christ's  teaching  sought  as  a  fit  dwelling-place  ? 
In  all  these  matters,  the  Bible  furnishes  its  own  key  of  interpreta- 
tion. The  parable  which  was  used  reflecting  on  the  authority  of  the 
Jews  as  the  real  agents  of  religion,  represents  the  authorized  agency 
of  that  people  as  the  vineyard  of  a  certain  husbandman.  The  same 
principle  of  defining  a  spiritual  garden  will  serve  in  this  case.  The 
fact  of  the  Jews  having  rejected  the  reform  which  Christ  instituted, 
left  the  garden  of  God's  agency  a  vacancy,  to  be  turned  over  to  a 
more  faithful  tenant.  But,  it  was  planted  anew  at  this  time  with 
every  tree  that  was  good  for  fruit,  and  pleasant  for  the  eye  to  look 
upon.  The  examples  and  newly  established  customs  of  the  early 
church,  had  their  origin  in  the  lives  and  doctrines  of  holy  apostles; 
therefore,  there  was  every  tree  that  was  good  for  food  in  a  spiritual 
sense. 

To  follow  the  Bible  precedent,  as  well  as  the  true  principle  of  in- 
terpretation, we  must  come  to  the  conclusion  that  the  garden  which 
was  planted  eastward  in  Eden,  referred  to  an  authorized  agency  in 
the  sphere  of  divine  approval.  We  mean,  a  state  of  perfection 
which  insures  the  coSperation  of  divine  power;  and  consequently 
that  state  of  authoritative  agency  which  is  the  prerogative  of  the  true 
Church.  At  least,  it  means  that  degree  of  perfection  which  would 
present  the  best  guide  of  its  time,  and  a  purifying  tendency  to  reno- 
vate whatever  scene  of  operations  it  would  control. 


MYSTERY.  57 

Now,  in  this  garden  there  were  two  notable  trees:  the  tree  of 
knowledge  of  good  and  evil,  and  the  other,  the  tree  of  life.  The 
latter  we  conceive  to  be  that  spiritual  minded  manner  of  ascertain- 
ing truth,  which  so  remarkably  accompanied  the  era  of  principle.  It 
became  a  custom  at  an  early  period  in  the  Christian  church,  to 
reason  out  the  mysteries  of  the  covenant,  and  the  import  of  the 
threatening  and  promises  of  the  Bible.  The  tree  of  life  was  a  custom 
proceeding  from  the  fine  soil  of  a  spiritual-minded  state.  It  was  a 
manner  of  investigation  which  could  not  be  retained  except  in  the 
light  of  spiritual  intuition. 

The  tree  of  knowledge  of  good  and  evil,  was  declared  to  be  in  the 
midst  of  the  garden,  and  doubtless  had  reference  to  the  ceremonial 
dispositions  of  the  times.  Notwithstanding,  the  religion  of  Christ 
was  founded  mainly  independent  of  the  ceremonial  law,  this  ten- 
dency intruded  itself  into  the  midst  of  its  very  life  foundation.  It 
was  the  inclination  of  Christ  and  the  Apostles  to  resist  this  cere- 
monial disposition,  but  it  was  a  pressure  proceeding  from  the  estab- 
lished customs  of  the  Jews,  which  could  not  altogether  be  with- 
stood. It  was  the  root  of  a  tree  foreign  to  this  new  soil,  but  which 
intruded  itself  by  the  force  of  circumstances.  Paul  contended  that 
they  were  freed  from  the  law,  but  had  to  subject  himself  to  some  of 
its  forms,  to  appease  the  clamor  raised  against  him.  It  is  easy  to 
see  how  that  ceremonial  custom  became  in  the  midst  of  this  garden, 
even  though  it  was  inappropriate  to  the  new  condition. 

There  are  two  other  characters  which  figure  in  this  parable. 
They  are  the  woman  and  the  serpent.  The  general  term  for  man,, 
comprehending  men  and  women  as  a  separate  class,  is  defined  to  be 
principle;  and  Adam  was  identified  with  that  name.  If,  then,  a  dis- 
tinction between  men  and  women  is  to  be  indicated  figuratively,  it. 
must  be  drawn  from  the  eastern  and  ancient  customs  relating  to 
women,  which  may  have  served  to  attach  an  office  to  woman,  distinct 
from  that  of  man. 

The  record  goes  on  to  say  that  a  rib  was  taken  out  of  the  man 
and  a  woman  formed  therefrom.  This  indicates  the  principle  we 
have  applied  as  agreeing  with  man,  in  an  historic  activity  and  prac- 
tical effect. 

Now,  there  are  two  governing  principles  in  Christianity  and  in  all 
new  systems  of  reform.  One  is  that  which  pertains  to  the  substance 
and  vital  essentials  of  matters  and  doctrines,  and  the  other  is  that 
which  pertains  to  the  form  or  detail  of  things.  The  former  agrees 
with  man  in  a  philosophical  sense,  and  the  other  agrees  with  woman, 
by  the  same  rule.  The  one  is  taken  from  the  other  and  forms  a. 
necessary  part.     Everj^thing  that  has  an  origin  as  a  theory,  belief,. 


58  MYSTERY. 

or  system,  is  not  rendered  effectual  until  it  is  reduced  to  a  form  of 
practical  effect.  The  early  teaching  of  Christ  and  the  apostles  was 
soon  made  aware  of  the  necessity  of  a  system  of  inner  regulations. 
Thus  a  help-meet  for  the  propagation  of  right  principle  was  sug- 
gested. A  form  of  details  was  admissible  and  necessary,  which 
should  reach  to  the  extent  of  all  practical  necessities.  The  idea  of 
a  woman,  according  to  the  oriental  custom,  is  one  of  efficient  servi- 
tude. Their  notion  of  a  woman  imposed  upon  the  latter  the  task 
of  domestic  duties.  Hence,  they  watered  the  cattle  at  the  well, 
attended  to  matters  in-door,  worked  in  the  field,  ground  in  the 
mills,  and  in  fact  were  very  important  help,  to  say  the  least. 

Their's  was  a  subordinate  drudgery  of  necessary  duties,  imposed 
by  barbarous  customs  and  ages;  but  which,  nevertheless,  must  be 
taken  into  account  when  the  term  woman  is  appropriated. 

The  idea  is  aptly  hinted  by  this  figure,  that  it  is  the  details  of 
church  organization  with  all  its  involving  duties,  that  is  meant.  Such 
duties  are  necessarily  attended  with  much  of  ceremony.  So  far  it 
is  well,  but  it  resulted  in  a  too  great  eagerness  and  disposition  for 
ceremonial  performance,  which  made  this  figurative  woman  a  fit 
subject  to  prepare  the  way  to  transgress  by  the  introduction  of  ob- 
solete laws  and  customs.  Our  deduction  from  the  term  and  ancient 
idea  of  woman  is,  that  it  implies  a  disposition  and  sphere  of  interest 
in  sympathy  with  the  practical  and  formal  part  of  religion.  Then 
we  submit  that  the  serpent,  as  a  figure,  bears  close  on  the  reality  of 
perversion.  Perversion  means  not  only  a  changed  state  from  good 
to  bad,  but  it  means  that  peculiar  tendency  in  inexperienced  natures 
to  err,  exceed,  or  misunderstand.  The  tendency  is  so  minutely  dis- 
tributed, and  yet  so  universal,  that,  as  a  principle,  it  is  an  alarming 
embodiment  of  evil.  Nothing  is  more  subtle  in  its  nature  than  the 
tendency  to  pervert  any  faculty  of  the  mind,  system  of  belief,  or 
plan  of  government.  Say,  then,  the  serpent  intended  in  this  pho- 
tograph of  Genesis  is  the  tendency  to  perversion. 

When  a  mere  tendency  is  exceeded,  and  an  active  and  organized 
system  of  perversion  prevails,  then  the  scripture  sense  of  the  ser- 
pent is  complete.  However,  it  is  the  secret  and  insinuating  possi- 
bilities of  our  imperfect  natures,  we  have  most  to  fear;  but  to  con- 
dense the  principle  in  one  word,  it  is  perversion. 

Thus  we  have  the  garden  to  mean  an  agency,  approved  and  au- 
thorized in  the  sphere  of  religion;  the  man  and  woman  to  be  two 
separate  dispositions  in  the  interest  of  that  religion;  the  one  making 
special  importance  of  the  substance  of  things,  the  other  inclined  to 
^ive  prominence  to  the  form  and  manner.  The  tree  of  life  agrees 
with  a  spiritual  custom  maintained  by  Enoch,  Elijah,  and  Christ, 


MYSTERY.  59 

* 

which  appears  to  originate  in  both  the  divine  favor  and  in  an  intui- 
tion of  truth. 

The  tree  of  knowledge  of  good  and  evil  accords  with  that  ceremonial 
inclination  of  the  Church.  "Why  it  should  be  called  the  tree  of 
knowledge  of  good  and  evil,  can  better  be  explained  by  considering 
the  origin  of  the  Jewish  forms  from  which  this  inclination  has  its 
outgrowth.  When  the  Israelites  were  attracted  from  the  supersti- 
tions of  the  Egyptians,  Canaanites,  and  Chaldeans,  they  received  a 
mass  of  forms,  apparently  not  much  differing  from  the  sacrifices  and 
performances  of  the  nations  round  about.  Nevertheless,  as  much 
as  was  enjoined  by  Moses,  and  no  more,  could  they  indulge  in  those 
exercises.  But  when  it  began  to  be  perceived  that  everything  con- 
tained in  the  law  had  a  special  meaning,  whereas  the  heathen  cere- 
monies meant  nothing,  it  became  apparent  how  much  of  those 
exercises  were  good  and  how  much  evil.  Those  which  meant  nothing 
were  not  good  to  be  observed.  Those  that  meant  something  had 
some  reason  for  their  constant  parade,  and  could  therefore  be 
counted  good.  The  sum  of  it  is  that  the  heathen  ceremonies  were 
not  good,  but  those  of  the  law  were;  and  inasmuch  as  the  giving 
of  the  law  brought  aboat  this  distinction,  its  customary  ceremonies 
became  a  tree  of  knowledge  of  good  and  evil.  Thus  far  these  things 
may  be  practiced,  said  Moses,  who  was  commanded  with  reference 
to  a  particular  pattern.  Whether  or  not  the  Israelites  understood 
how  they'were  being  weaned  from  idolatry,  is  not  certain.  The  in- 
fluence of  the  Jewish  law,  as  being  a  cause,  is  undoubted.  It 
authorized  a  ceremony,  whilst  at  the  same  time  it  destroyed  those 
unmeaning  ones  extant,  thereby  determining  by  its  own  outlines 
how  much  of  such  things  were  good,  and  how  much  evil. 

There  went  out  one  river  to  water  the  garden,  and  from  thence 
it  was  parted  into  four  heads.  A  river,  in  the  scripture  sense,  is  a 
something  from  which  a  benefit  is  derived,  as  being  a  source  of 
knowledge,  or  the  like  advantage.  Sometimes  it  applies  to  a  country 
or  nation;  but  in  this  case  it  is  to  be  considered  in  its  relation  to 
the  garden,  and  the  purpose  which  it  served  therein.  It  was  a  most 
necessar}^  and  beneficial  provision.  We  infer  that  it  is  the  institu- 
tion of  religious  instruction,  which  so  quickly  became  a  feature  in 
the  early  Church.  As  rivers  flow  along  the  plain,  dispensing  moist- 
ure on  either  side,  so  the  institution  of  conveying  knowledge  and 
instruction,  as  established  in  the  Church,  served  to  nurture  the  life 
of  all  examples,  customs  and  doctrines  of  Christianity.  This  insti- 
tution embraced  that  active  intention  of  spreading  the  new  faith 
through  the  means  of  a  popular  missionary  zeal.  It  had  its  origin 
in  the  charges  to  the  chosen  seventy,  and  to  the  twelve  apostles. 


60  MYSTEBY. 

In  a  special  manner,  however,  it  was  that  inner  sympathy,  exchange 
of  experience  and  mutual  help,  which  characterized  the  early  Chris- 
tians. After  a  time,  when  this  more  general  influence  sought  an 
outlet  and  means,  we  find  Church  interest  assuming  four  separate 
and  effectual  means  of  extending  itself.  First,  it  retained  the  same 
general  manner  of  instruction,  though  with  a  less  purity  of  motive. 
Secondly,  it  attained  to  a  political  influence,  which  enabled  it  to  con- 
trol that  department,  and  make  itself  a  more  extended  means. 
Thirdly,  ii  condensed  its  belief  into  an  authoritative  creed,  which 
became  the  test  of  faith,  and  a  set  boundarj^  to  all  distracting  or 
weakening  divisions.  This  facilitated  the  spread  of  the  faith  pecu- 
liar to  the  Church,  and  bound  with  firmer  bands  the  tenets  and 
converts  of  religion.  It  became  a  river  in  the  sense  of  a  facility  for 
the  spread  of  Christianity,  and  ministering  to  its  unity  in  relation  to 
all  its  examples,  customs  and  principles.  Lastly,  as  though  this 
were  not  enough,  there  obtained  a  centralization  of  authority,  which 
assumed  the  r^ins  of  government,  and  raised  its  voice  above  the 
din  of  religious  and  political  contentions.  It  silenced  the  internal 
agitations  of  Church  belief  by  an  assumption  of  infallibility,  and 
hurled  anathemas  at  ambitious  and  designing  kings.  It  became  a 
ready  oracle  to  decide  concerning  everything  not  embodied  in  the 
creeds,  and  left  the  age  and  people  no  time  to  pause  in  their  mis- 
sionary enterprises.  On,  on,  was  the  march-word,  like  the  children 
of  Israel  leaving  Egypt,  and  accepting  indigestible  bread  and  bitter 
herbs  in  their  precipitate  flight.  These  four  separate  influences 
were  indeed  helps  to  chip  out  a  rough  figure  of  Christian  objects. 
But  there  are  circumstances  connected  with  this  allegory  which  casts 
some  unfavorable  reflection  in  the  direction  of  their  province.  This 
first  river  of  instruction  went  out  to  water  the  garden,  and  from 
thence  it  was  parted  into  four  heads.  Now,  it  would  seem  that 
this  parting  took  place  after  the  expulsion  of  Adam  from  the  garden, 
and  after  the  first  river  had  run  along  the  extent  of  that  garden. 
The  language  is  with  a  close  reference  to  the  object  of  the  first 
river,  and  a  mere  hint  of  its  less  important  course  after  leaving  the 
garden.  We  say  Instruction,  Political  Influence,  Creed,  and  Cen- 
tralization were  the  ideas  intended  by  these  rivers.  We  are  dealing 
with  the  facts  of  history.  These  peculiar  mysteries  of  the  Bible, 
if  there  is  not  something  real  in  their  object,  are  not  worthy  of  our 
attention.  They  are,  however,  fearfully  real;  and  in  this  case,  the 
whote  application  seems  to  be  aimed  at  Church  history;  or  rather  the 
figure  itself  vividly  contemplates  the  spread  of  Christianity  by  every 
means  and  in  every  general  form. 

**  Now  the  serpent  was  more  subtle  than  any  beast,"  the  parable 


MYSTEKY.  61 

goes  on  to  say;  and  even  classes  it  among  the  beasts  which  the  Lord 
had  made.  The  inquiry  is  often  made,  why  should  there  have  been 
any  creation,  which  in  its  very  nature  is  a  seductive  propensity  ?  We 
answer  that  the  idea  according  with  this  serpent  is  an  unavoidable 
consequence  of  very  existence  in  any  state  short  of  aflbsolute  perfec- 
tion. 

A  tendency  and  liability  to  perversion — why  was  it  ?  Simply  be- 
cause it  was  a  decided  impossibility  to  accord  a  free  will  of  action, 
without  a  possibility  of  error  and  mistake.  We  say  it  is  as  much 
an  impossibility  for  the  Almighty  to  create  a  man  capable  of  acting 
according  to  a  will  of  his  own,  and  at  the  same  time  to  be  free  from 
the  liability  to  perversion,  as  anything  that  can  be  conceived.  If, 
indeed,  it  should  be  his  pleasure  to  create  in  full  stature,  and  at 
once,  a  being  both  of  perfection  and  of  independent  will,  it  must 
yet  be  done  by  a  principle  of  which  we  have  no  conception.  As  far 
as  we  are  able  to  see,  all  degrees  of  perfection  are  founded  in  expe- 
rience and  knowledge;  and  therefore  to  suppose  a  perfection  with- 
out its  pre-requisites,  is  neither  according  to  fact  nor  probability. 
It  is,  indeed,  an  easy  matter  to  create  a  being,  and  so  control  his 
thoughts  and  actions  as  to  bar  error  or  mistake;  but  that  would  not 
be  free  will  or  independent  existence.  The  object  of  the  creation 
of  men  was,  doubtless,  to  give  both  free  will  and  to  attain  perfec- 
tion in  that  independent  character.  A  creature  constituted  on  this 
principle  is  vulnerable  at  just  one  point,  and  that  is  his  experience. 
His  very  destiny  is  one  of  training,  and  that  training  only  one  man- 
ner of  dealing;  so  God  reveals  himself  in  nature  and  revelation, 
operating  on  a  progressive  foundation. 

Now,  progress  always  supposes  an  imperfection  in  the  nature  of 
the  subject  who  is  advancing,  for  the  object  of  his  forward  reaching 
is  to  fre^  himself  from  every  hindrance  of  ignorance.  What  shall 
we  say  then  is  the  fact  ?  Why,  that  we  have  an  inherent  weakness 
in  our  natures  which  nothing  but  time,  training  and  experience,  can 
modify,  lessen,  and  comparatively  extinguish.  That  weakness  pre- 
sents the  ground  where  the  serpent  of  perversion  has  his  dwelling. 
He  that  will  object  to  the  existence  of  that  serpent,  objects  to  his 
own  existence;  or  rather,  would  choose  a  state  where  his  own  will 
has  no  power  to  act.  We  accept  the  situation,  rather,  and  choose 
an  independent  being,  as  well  as  a  bitter  course  of  training,  encour- 
aged by  the  hope  of  attaining  to  the  mark  where  the  sin  that  is 
within  us  has  little  power,  and  where  we  shall  be  as  the  children  of 
light. 

Well,  the  means.  First,  to  obtain  a  knowledge  of  where  the 
danger  lies.     The  shadows  of  the  Bible  come  to  us  soon  enough  to 


62  MYSTEKY. 

be  appreciated.  We  have  just  got  over  the  notion  that  the  devil  is 
the  primary  cause  of  sin,  and  that  outside  influences  coming  from 
his  designs,  are  the  evils  of  the  world.  This  parable  ought  to  em- 
body, in  an  emphatic  manner,  this  secret  susceptibility  of  our  dis- 
positions to  evil,  when  it  was  about  to  speak  of  any  change  from 
good  to  worse. 

The  figure  of  the  serpent  is  well  chosen.  Bible  pictures  are  not 
only  a  glance  at  past  and  future  events,  but  they  are  hints  of  the 
secret  workings  of  first  causes.  When  the  times  are  ripe  for  their 
application,  they  are  found  more  than  hints.  They  are  the  vivid 
classification  of  the  most  subtle  principles,  and  the  warning  or  com- 
mendation of  their  influence. 

In  the  case  before  us,  we  have  the  effect  in  a  natural  way.  Per- 
version insinuated  itself  into  the  church  through  the  most  favorable 
medium.  That  principle  and  interest  pertaining  to  forms,  agreeing 
with  the  woman,  lent  a  listening  ear  to  any  suggestions  for  the  in- 
troduction of  ceremonial  splendor.  This  was  forbidden  by  the  very 
essence  of  the  new  religion.  It  came  to  abolish  the  Ihw  of  cere- 
mony and  to  introduce  a  new  principle  of  worship.  It,  therefore, 
found  it  necessary  to  warn  against  the  practices  of  the  Jewish  law, 
as  being  a  cause  to  subvert  the  design  of  the  new  dispensation. 
Prophetic  vision,  taking  a  note  of  this  situation,  represents  the  Lord 
as  saying  of  the  tree  of  knowledge  of  good  and  evil,  *'  thou  shalt 
not  eat  of  it."  And  true  to  the  history  of  the  church,  it  shows  how 
that,  when  through  the  ceremonial  disposition,  a  large  part  of  the 
formalities  of  the  Jews  were  introduced,  it  soon  compromised  that 
other  element  which  looked  to  the  substance  of  things,  and  which 
had  dictated  the  dispensation  of  Christ  in  a  new  likeness.  When 
this  state  of  things  was  reached,  we  perceive  the  church,  so  far  as  it 
was  identified  with  this  change,  naked  and  condemned  in  the  light 
of  that  christian  object  that  should  make  all  things  new,  after  the 
pattern  of  the  new  man.  Hence,  in  both  substance  and  form;  in 
both  principle  and  practice,  Christianity  passed  under  condemna- 
tion, so  far. as  it  was  made  subject  to  perversion. 

The  importance  of  this  change  is  not  fully  estimated  until  we  have 
learned,  how  in  time,  it  subverted,  in  a  great  measure,  the  character 
of  Christianity,  and  substituted  a  mere  religious  performance.  One 
degree  of  perversion  followed  another,  until  instead  of  that  simple 
faith  which  required  truth,  mercy  and  love,  and  not  sacrifice,  there 
was  enthroned  a  principle  of  blind  literalism,  and  a  system  abound- 
ing with  ceremonial  requirements.  Whence  came  these,  but  by 
partaking  of  a  tree  forbidden  by  the  new  order  of  religion.  "In 
the  day  that  thou  eatest  thereof,  thou  shalt  die,"  was  the  warning; 


MYSTERY.  63^ 

and  we  see  how  this  is,  for  the  spirit  and  object  of  religion  is  killed 
by  these  useless  and  forbidden  relics  of  other  systems,  where  induce- 
ment was  addressed  to  the  senses,  as  molded  with  reference  to- 
general  sensuality. 

It  is  said  that  Adam  and  Eve  sewed  fig  leaves  together  and  covered 
themselves. 

Whatever,  therefore,  may  be  said  of  the  church  for  having  de- 
parted from  the  true  foundation,  it  is  to  be  inferred  that  they  have 
connected  with  them  some  redeeming  qualities.  These,  viewed 
from  an  outside  standpoint,  relieves  the  unfavorable  impression  and 
makes  a  covering  for  their  otherwise  naked  appearance  in  the  field 
of  religious  usefulness. 

The  fig-tree  has  reference  to  some  notable  and  important  custom. 
There  are  several  trees  frequently  spoken  of  in  sacred  writings,  and 
the  fig-tree  is  one  that  is  always  prominent.  It  is  a  tree  well  known 
in  the  eastern  countries,  and  of  much  value  for  furnishing  an  article 
of  food.  A  tree,  both  good  for  food  and  for  shade,  could  not  fail 
to  be  made  a  figure  of  some  important  and  good  custom. 

We  say  custom,  because  in  the  order  of  the  Bible  system,  tree& 
agree  with  custom.  The  one  that  could  properly  agree  with  so 
useful  and  agreeeble  a  tree  could  but  be  of  a  purely  benevolent 
nature.  Now,  in  the  very  departments  of  the  church,  which  we 
think  have  transgressed  the  most  concerning  forbidden  practice,  we 
see  a  modifying  and  well  carried  out  custom  of  charity.  We  mean 
that  class  of  charity  that  ministers  to  the  wants  of  the  poor,  the 
sick,  and  the  dying.  These  things  are  commendable,  and  in  a  great 
measure  hide  the  reproach  of  those  who  practice  ceremonies  and 
trust  in  penance  and  the  interposition  of  saints.  However,  the 
verdict  was  that  God  ' '  drove  out  the  man  and^  placed  a  cherubim 
and  flaming  sword,  which  turned  every  way  to  keep  the  way  of  the 
tree  of  life."  To  be  turned  out  of  the  garden  would  be  to  be  de- 
prived of  the  honor  implied  in  the  special  authorized  agency  of  God 
and  be  barred  from  an  intuition  of  the  scripture  spirit. 

The  Jewish  people  suffered  this  reverse  of  fortune,  and  then,  in 
turn,  condemnation  passed  upon  the  Christian  institutions.  The 
principle  which  agreed  with  Adam  passed  again  to  dust  in  the  sen- 
sual-mindedness  of  a  corrupt  age.  The  blinded  eyes  of  the  leaders 
made  them  prompt  to  use  their  power  to  suppress  whatever  spiritual 
dispositions  remained,  until  that  refined  conception  was  smothered 
midst  the  burning  of  candles,  the  murmuring  of  mass,  and  burdens 
innumerable  and  unnecessary.  *'In  the  day  thou  eatest  thereof 
thou  shalt  die,"  was  a  sentence  closely  connected  with  the  placing 
of  the  "  cherubims  and  flaming  sword."     It  w|t»  ttriB  I'O veiled  state 


64 


MYSTERY. 


of  mind  that  made  all  the  barriers.  The  tree  of  life  is  a  state  dif- 
fering from  the  above — a  manner  of  reaching  the  truth  by  means  of 
a  refined  standard  of  judging  the  intentions  and  disposition  of  the 
Almighty.  When,  therefore,  the  religious  mind  became  of  a  literal 
cast,  the  multiplicity  of  literal  objects  confused  any  attempt  at 
arriving  at  the  meaning  of  the  divine  intentions  through  means  of  the 
scriptures.  It  is  remarkable  how  many  objects  there  are  in  the  his- 
tory of  temporal  affairs  v^^hich  seem  to  agree  with  the  figures  and  char- 
acters of  the  Bible.  Each  could  discern  some  one  of  these  cherubs  or 
heavenly  likeness,  and  proclaim  he  had  found  the  object  of  prophecy 
on  which  he  could  base  the  destiny  of  the  world  and  the  duration 
of  time.  Another  would  present  equal  claims  for  having  found  in 
other  objects  a  key  to  the  mysteries.  The  events  of  each  century 
but  added  to  the  perplexity,  by  multiplying  nationalities  and  sys- 
tems that  bore  marks  according  with  the  descriptions  of  the  apos- 
tles and  prophets. 

Interpretations  failed,  and  others  took  their  place  in  rapid  suc- 
cession. Theories  were  as  numerous  as  the  change  and  revolution 
of  eventful  times;  and  with  equal  reason,  one  cried  here,  and  an- 
other there,  until  it  began  to  be  perceived  that  the  cherubim  turned 
every  way.  In  numerous  physical  material,  there  was  found  a 
counterpart  to  the  same  shadow.  National  and  geographical  his- 
tory presented  a  chaos  of  likenesses,  in  every  one  of  which  the 
same  reflection  might  be  traced,  and  to  which  the  cherubim  could 
turn.  Revelation  seemed  a  mock,  in  the  light  of  a  merely  literal 
view,  and  the  wisest  became  sceptical,  mad,  or  actively  antagonistic 
to  a  reputed  divinity  in  the  scriptures. 

Now,  the  question  arises,  whether  or  not  this  state  of  things  in 
the  Christian  Church  has  not  something  to  do  with  its  departing 
from  the  truth,  and  consequently  from  that  state  of  mind  that  fur- 
nishes a  key  to  the  covenant  of  grace,  and  that  sphere  of  heavenly 
objects  of  which  the  Bible  takes  cognizance.  Be  it  as  it  may,  the 
interest  that  has  been  taken,  and  the  struggles  which  have  been 
made,  is  a  matter  indisputable. 

The  barrier,  to  prevent  from  reaching  the  tree  of  life,  hints  at  the 
intense  interest  that  is  taken  in  these  matters.  The  flaming  sword 
is  identical  with  that  discouraging  prospect  which  sees  but  confusion 
where  order  ought  to  be;  that  beholds  but  deceiving  similarities 
where  its  vision  is  directed;  and  that  reaps  a  harvest  of  scepticism 
and  despair,  where  it  looks  for  the  mysteries  of  the  future  world. 

After  the  curse  was  pronounced,  restoration  seemed  to  be  prom- 
ised through  the  woman,  who  had  been  a  too-willing  means  of 
the  transgression.     Man,  as  distinguished  from  woman,  pertains  to 


MYSTERY.  65 

the  substance  of  things.  It  is  an  induction  from  literal  and  visible 
forms,  as  man  is  the  offspring  of  the  woman.  The  seed  of  the 
woman  bruising  the  serpent's  head,  then,  implies  an  advance  in 
knowledge,  whereby  the  danger  of  perversion  becomes  less;  the 
rocks  and  shoals  of  moral  progress  pointed  out,  and  errors  and  ex- 
cesses remedied.  The  truth  is,  that  when  one  organization  became 
dead,  through  a  misapprehension  of  its  duties,  there  never  failed  to 
be  raised  up  another,  which  held  for  a  time  the  substance  of  right 
principle.  This,  in  turn,  gave  place  to  another,  and  so  on  to  the 
present,  until  there  are  found  those  who  are  almost  faultless  in  their 
faith  and  conduct.  What  means  this,  but  a  triumph  in  the  general 
result?  What  has  the  weakness,  and  consequent  tendency  to  per- 
version in  man's  nature,  to  boast  of  ?  The  experiences  and  attain- 
ments of  the  age  have  given  bruise  after  bruise,  from  which  it  can- 
not recover.  This  is  to  the  honor  of  Him  who  created  us,  and  who 
perfects  the  work  of  His  hands  according  to  His  intention,  and  agree- 
ing with  the  promise  so  mysteriously  expressed  in  this  parable,  and 
intended  to  apply  to  both  Church  and  individual  progress. 

But  there  is  another  aspect  to  this  parable,  that  accounts  for  the 
dark  spots  in  the  history  of  religious  systems  and  individual  charac- 
ter. The  whole  pathway  of  moral  improvement  is  traced,  step  by 
step,  through  the  influences  of  individuals  and  principles;  but  this 
same  route  is  marked  with  blood,  bruises  and  wounds.  See  how 
David  sinned;  how  Solomon  transgressed;  how  Israel  and  Judah 
became  worse  than  the  nations  round  about.  See  how  Christianity 
is  made  the  scene  where  perversion  is  one  of  the  main  features,  and 
where  a  pure  religion  has  crumbled  to  unmeaning  rites  and  dead 
encumbrances.  See  also  how  Mohammed,  after  proclaiming  that 
there  was  but  one  God  and  that  he  was  His  prophet,  took  to  the 
sword,  and  mistook  the  forces  by  which  all  things  are  brought  into 
subjection.  Behold,  in  the  present  march,  how  steps  turn  aside, 
and  how  institutions  are  marred  with  imperfections,  false  practice 
and  perverted  doctrine.  Surely,  there  are  bruises  almost  at  every 
step,  and  all  along  the  road  to  that  land  of  experiences  and  attain- 
ments, where  perversion  is  fully  known  and  guarded,  and  where 
knowledge  sheds  her  rays  on  all  the  dangerous  besetments  attending 
man's  nature. 

Now,  in  all  divisions  of  the  church  from  the  days  of  Christ,  there 
has  been  an  interest  by  the  element  that  dealt  with  the  substance 
of  things,  to  reach  after  the  mysteries  of  the  Bible,  and  for  this  pur- 
pose, they  dealt  with  those  figures  with  which  it  abounds.  The  state 
of  the  moral  atmosphere  was  unfavorable,  because  of  current  liter- 
alism, proceeding  from  the  effects  of  dead  ceremonial  customs. 
5 


66  MYSTEBY. 

This  produced  a  stagnation  of  higher  conceptions  of  Bible  interpre- 
tation, and  left  the  inquiring  mind  to  grovel  in  the  confusion  of 
literal  objects.  Hence,  the  unsatisfactory  and  diversified  opinions 
deducted  from  the  pi^ophetic  V7ritings. 

When  men  spent  their  labors  in  this  field  of  interpretations,  it 
yielded  a  harvest  of  thorns  and  dissenting  faction,  not  to  say  scep- 
ticism and  rank  infidelity.  Those  placed  in  the  authority  as  teach- 
ers of  divine  things,  sought  to  convert  and  persuade  the  more  out- 
spoken and  immoral  classes;  appealing  to  misapplied  and  incon- 
sistent interpretations  as  a  means  of  conviction.  These  more  candid 
with  themselves,  and  therefore  not  as  much  blinded,  pointed  out 
discrepancies,  or  laughed  to  scorn  the  labored  efforts  that  would 
bring  them  within  the  pale  of  the  church.  When  science  revived 
and  became  a  power  in  the  land,  this  element  found  itself  in  an 
antagonism  with  it.  Not  only  so,  but  doomed  to  be  continually 
worsted  in  the  conflict.  Thorns  and  briars  encountered  it  at  every 
turn,  and  a  damaging  reproach  gradually  settled  upon  the  priest- 
hood. Whence  all  this,  too,  but  a  fact  to  be  connected  with  that 
curse  attending  a  departure  from  the  first  principle  of  religion,  and 
substituting  those  retrograding  customs  which  bar  the  spiritual 
element.  The  language  is,  "cursed  is  the  ground  for  thy  sake, 
thorns  and  thistles  shall  it  bring  forth  to  thee." 

But  one  will  say,  if  this  account  is  a  mere  shadow  of  progress 
and  its  varying  fortunes,  what  becomes  of  the  doctrine  of  original 
sin,  or  of  perverted  human  nature?  The  answer  is,  that  if  Adam 
is  represented  as  the  first  man,  it  is  proper  enough  to  ascribe  the 
first  transgression  to  him,  for  it  is  impossible  for  life  to  begin  with- 
out an  error  in  any  case  where  free  will  is  accorded.  Had  there 
been  a  hundred  men  created,  and  started  separately,  every  one  of 
them  would  have  done  something  wrong  or  forbidden,  as  soon  as 
they  began  to  exercise  their  own  freedom.  Therefore,  show  us  the 
first  man  and  we  will  show  you  him  who  discovered  sin.  Not  be- 
cause he  was  perverted  in  his  nature,  but  because  his  nature  was 
subject  to  perversion.  It  could  be  no  other  way.  It  is  an  impossi- 
bility; and  we  say,  discovered,  because  the  first  man  who  ever  had 
an  existence,  and  coming  in  contact  with  a  law  to  perfect  him,  did 
surely  transgress  that  law  in  some  point.  Sin  was  less  a  commission 
than  a  discovery  by  the  first  man,  because  he  was  the  first  one  who 
was  placed  in  a  position  to  find  it.  If  Adam  was  the  first  human 
being,  then,  doubtless,  he  was  the  first  sinner;  but  if  some  one 
before  him  was  the  first,  then  that  one  was  the  first  transgressor. 

We  say  it  was  proper  to  connect  the  first  sin  with  Adam,  when  it 
was  reputed  that  he  was  the  first  man.     But  the  reason  he  was 


MYSTERY.  67 

thought  to  be  the  first  man  was,  because  each  country  sees  to  the 
beginning  of  its  own  history,  and  no  further;  and  would  fain  make 
that  limit  the  origin  of  thiiigs.     But,  supposing  that  the  first  man, 
be  whom  he  may,  did  sin,  did  it  in  any  way  effect  human  nature  ? 
There  is  only  one  way  it  could  effect  the  next  persons  who  lived,  and 
that  is,  favorably.     Why  so?     Because  they  would  see  the  first  ship 
that  set  sail  in  human  progress,  split  upon  a  rock,  and  could  avoid 
it.     To  suppose  a  being  with  much  or  little  intelligence,  commenc- 
ing life,  and  just  beginning  to  come  in  contact  with  necessary  law, 
to  commit  errors  in  the  first  instructions  directed  to  him,  is  natural 
enough;  but  to  believe  that  it  should  cause  his  offspring  to  inherit 
a  nature  altogether  different  from  the  parent,  is  absurd.     What  was 
the  first  nature  of  the  parent  was  also  of  the  son.     Suppose  the  first 
parent  was  instructed  not  to  eat  a  certain  poisonous  plant,  and  that 
just  once  he  broke  that  law,  could  the  son  thereby  inherit  a  disposi- 
tion to  do  all  evil.     Suppose  him  to  be  persuaded  to  commit  just 
one  act  forbidden,  and  for  which  he  himself  immediately  suffered, 
could  that  affect  the  son  to  make  him  evil  by  nature  ?     Suppose  the 
first  man  told  a  lie;  committed  a  cruelty;  coveted  something  for- 
bidden, and  spoke   foolishly  against   the  angels   and   his   Maker; 
could  these  things  affect  his  offspring,  or  even  his  own  nature  ?     If 
the  son  did  all  these  things,  it  would  only  prove  that  his  was  the 
same  temptation,  and  that  both  acted  alike  under  similar  circum- 
stances.    It  is  evident  that  the  literal  view  is  not  admissible;  for  was 
the  nature  of  Enoch,  the  seventh  from  Adam,  any  worse  than  that 
of  Adam  in  its  first  state  ?     That  state  was  so  imperfect,  let  it  be 
what  it  may,  that  it  resulted  in  his  expulsion  from  the  garden  of 
Eden.     Enoch  walked  with  God,  and  was  so  perfect  that  God  took 
him.     He   was   fitted   for  better  society  than  the  world  afforded. 
Whom  will  we  trust  with  important  charges;  babes  in  experience 
like  the  first  men  must  have  been,  or  those  who  can  look  back  upon 
the  mistakes,  sins  and  sufferings  of  the  past  times  ?     All  facts,  all 
experience  and  reasonings,  go  to  show  that  so  far  from  human  nature 
having  ever  changed  for  tiie  worse,  it  has  availed  itself  of  its  oppor- 
tunities, and  has  become  more  and  more  successful.     It  is  said  that 
this  literal  Adam  was  mude  in  the  image  of  God.     In  whose  image, 
then,  was  Enoch,  whose  exalted  piety  fitted  him  for  the  skies?    In 
what  likeness  was  the  self-sacrificing  Moses,  who,  with  all  the  per- 
plexities  and  responsibiiiiies   of  a  hazardous  life,   scarcely  left  a 
mark  against  his  character  ? 

God  talked  with  him  face  to  face,  and  in  the  nature  he  possessed, 
his  work  was  a  success.  But  it  is  said  that  Adam  listened  to  the  voice 
of  the  Lord,  also,  and,  made  in  his  likeness,  sinned  and  failed. 


68  MYSTERY. 

After  what  pattern  was  the  flesh  and  members  of  the  noble  Dan- 
iel? Was  it  of  an  unfavorable  and  perverted  cast?  And  where  is  the 
evidence  that  the  organization  and  peculiar  spirit  which  distinguish 
man  has  ever  changed  for  the  worse  since  intelligence  first  dawned 
in  connection  with  the  dust  of  the  earth?  Ah,  in  this  parable,  of 
course.  Here  we  have  been  supposing  a  literal  interpretation,  and 
even  then ,  the  facts  show  no  contrast  reflecting  unfavorably  on  the 
sons  of  Adam,  and  as  a  literal  history  of  man's  fallen  nature,  it 
is  not  true. 

Liability  to  err,  proceeds  altogether  from  this  soul-principle,  the 
free  will  of  man.  Imperfection  is  a  reality  of  the  beginning  of  life, 
and  the  beginning  of  life  with  a  free  will  reveals  a  liability  to  err. 
Therefore,  what  shall  we  say?  Why,  that  life,  first  life,  is  an  im- 
perfect commencement,  which  takes  the  chances  of  mistakes  and 
suffering,  to  attain  to  a  standard  of  being  like  the  gods.  To  do  this 
the  germ  of  existence  must  be  a  free  will.  But  this  adds  to  the 
difficulties  of  existence  in  an  imperfect  state,  and  consequently  the 
liability  to  error  and  perversion.  We  do  not  say  transgression^,  be- 
cause there  is  no  transgression  until  there  is  a  law.  A  young  child, 
just  beginning  to  exercise  its  free  will  and  to  go  where  it  pleases, 
might  play  near  the  bank  of  a  river  and  eventually  fall  in  and  be 
drowned.  That  would  be  an  error  of  its  imperfect  state  of  exist- 
ence and  experience. 

But,  supposing  it  should  have  been  warned  and  commanded 
against  going  near  the  river  bank;  in  persisting  to  do  so  it  has  be- 
come a  transgressor.  Now,  in  the  first  case,  the  child  died  for  the 
want  of  a  law  of  conduct,  but  dies  innocently.  In  the  second  case, 
an  object  for  the  child's  safety  has  produced  a  law,  and  by  that  law 
it  is  made  aware  of  what  transgression  is.  To  put  young  experience 
under  a  law,  not  only  makes  them  alive  to  what  sin  is,  but  soon 
begets  transgression.  Transgression,  by  a  wise  law  of  government, 
is  attended  with  some  mode  of  punishment,  and  hence  the  perfec- 
tion of  children,  as  well  as  the  divine  principle  of  dealing  with  the 
sons  and  daughters  of  humanity.  Surely  there  has  been  no  fall  of 
man  in  the  sense  usually  applied.  There  has  been,  on  the  contrary, 
a  continual  improvement  in  the  result,  from  all  the  ages  of  the  past, 
in  a  general  sense,  and  in  the  nature  of  man  in  a  particular  sense. 

This  we  say  of  times  we  know;  but  what  might  be  said  of  the 
ages  unknown.  The  principle  is  applicable  to  states  and  existences 
of  the  eternal  past  as  well  as  to  the  unmeasured  future,  and  He  who 
knows  no  time  but  eternity  shall  bear  us  on,  on,  continually. 

But,  says  one,  what  do  you  do  with  the  reasonings  of  St.  Paul, 
from  which  the  doctrine  of   perversion  of   human  nature  is  con- 


MYSTERY.  69 

firmed  ?  We  will  admit  that  the  language  of  Paul  to  the  Romans 
has  an  apparent  confirmation  of  such  a  notion;  but  let  us  consider 
the  circumstances  under  which  he  reasoned.  The  impression  of 
humanity  being  under  a  curse,  must  have  had  its  origin  at  a  very 
early  date.  The  superstitious  rites  of  the  heathen  nations  were  all 
founded  in  their  efforts  to  appease  the  gods.  Aside  from  any  tradi- 
tion of  man's  perversion,  the  conclusions  they  were  likely  to  draw 
from  the  natural  world  were  not  of  a  favorable  cast.  The  solemn 
appearance  of  the  great  forest;  a  boisterous,  impassable  ocean  and 
the  awful  firmament  above,  arrested  the  attention  of  men,  but  only 
to  strike  them  with  fear  and  wonder.  The  storms,  thunder,  light- 
ning, floods,  and  convulsions  of  nature,  added  to  the  hostile  and 
ferocious  wild  beasts,  impressed  the  mind  with  the  unfriendly  aspect 
of  the  inhabitable  world;  and,  turning  to  find  comfort  in  the  affec- 
tional  part  of  their  natures,  they  found  unaccountable  diseases, 
horrible  accidents,  and  a  dreadful  and  sure  death. 

These  things,  to  men  unaccustomed  to  checks  and  difficulties  of 
discipline,  engendered  a  feeling  of  fear  and  dread,  which  ripened 
into  a  notion  that  they  were  the  culprits  of  heaven's  vengeance. 
Inferences  of  this  nature  were  quickly  drawn,  and  passed  to  future 
generations,  who  received  them  as  fixed  facts,  which,  in  the  avoca- 
tions of  their  life,  they  seemed  to  find  fully  confirmed.  Thorns  and 
thistles  grew  where  men  sought  grain;  filthy  vermin  beset  their 
habitations,  and  poisonous  plants  and  animals  lay  in  their  path, 
and  even  men  divided  against  each  other;  they  counted  the  agents 
of  the  gods  for  their  extermination.  That  they  were  under  a  curse, 
they  considered  a  fact;  and  they  turned  to  appease  the  wrath  by  the 
sacrifice  of  animals,  because  they  thought  the  terrible  gods  delighted 
in  blood,  burnings  and  sufferings.  They  also  deprived  themselves 
of  pleasure,  mourned  in  the  groves,  cut  their  flesh,  and  lamented 
with  a  desperation  amounting  to  madness,  and  made  their  own 
children  to  pass  through  the  fire. 

At  the  time  of  Abraham,  this  state  of  things  prevailed;  and  when 
he  was  persuaded  to  leave  his  people,  walk  before  God,  and  be 
perfect,  he  believed  that  he  should  be  exempt  from  the  prevailing 
curse;  and  as  the  promise  was  unto  his  seed  also,  he  taught  them 
to  look  back  on  a  world  and  people  who  had  no  promise,  and  con- 
sequently no  favor  from  above.  He  believed,  evidently,  that  what- 
ever good  he  received,  was  a  most  special  provision,  and  that  the 
rest  of  the  world  were  under  a  curse.  It  is  remarkable  how,  after- 
wards, the  Jews  counted  on  the  promise  made  to  their  fathers,  and 
looked  upon  the  Gentiles  as  still  under  the  wrath  of  heaven.  "We 
would  say,  therefore,  that  the  idea  of  a  curse  was  first  drawn  from 


70  MYSTERY. 

nature;  but  afterward,  when  Moses  entered  a  prophetic  parable,  by 
a  misapprehension  of  its  meaning,  they  accepted  it  as  an  explana- 
tion of  what  the}^  so  long  believed  to  be  a  fact.  Then,  it  seems,  was 
established  not  only  a  notion  of  a  crime  or  offense,  but  the  man- 
ner of  it;  and  the  Jews  believed  that  they  were  exempt,  because  of 
the  promise  to  Abraham.  They  looked  upon  the  Gentiles,  however, 
as  sinners  by  nature,  without  any  promise,  and  therefore  any  hope, 
except  through  Abraham,  the  law  and  the  Jewish  institutions.  Now, 
Paul  made  some  converts  among  the  Romans,  and  he  soon  found  that 
the  Jews  would  not  let  them  rest  in  their  belief,  but  harrassed  them 
with  their  Gentile  origin  and  their  non-observance  of  the  law.  To 
such,  the  Jews  considered  there  was  no  hope,  but  that  they  were 
under  the  wrath  of  heaven  and  under  a  curse,  to  which  the  benefits 
of  Abraham  were  not  applied. 

Such  state  of  things  Paul  found;  his  converts  complained,  and 
were  despairing.  He  had  to  combat  the  Jews  in  some  way,  at  least 
to  dispel  the  unpleasant  notions  they  had  influenced  on  the  minds 
of  his  converts,  and  which  those  converts  had  always  been  taught 
to  believe. 

Now,  we  will  suppose  that  Paul  understood  the  nature  of  the 
allegory  about  Adam;  how  that  it  was  a  mere  figure,  and  had  no 
reference  to  any  fallen  nature  or  original  sin.  Suppose  he  well 
understood  all  this,  was  it  well  for  him  at  that  time  to  face  the  Jews, 
or  even  the  Gentiles,  with  such  a  contradiction  of  their  established  be- 
lief ?  We  do  not  believe  that  that  was  the  time  to  explain  what  it  did 
mean,  because  it  was  not  fulfilled  enough  to  make  an  explanation  eon- 
vincing,  and,  therefore,  it  was  a  poor  time  and  policy,  to  deny  the 
popular  notion  concerning  it.  The  Apostle  did  not  wish  to  take  issue 
at  that  time,  because  the  popular  notion  was  too  strong,  both  with 
his  own  converts,  and  among  the  Jews. 

Paul  was  a  wise  and  polished  man,  who,  though  he  could  remain 
all  night  reasoning  and  disputing,  if  necessary,  always  sought  to 
avoid  an  unpleasant  encounter,  or  to  make  himself  disagreeable. 
He  insinuated  his  way  to  the  good  graces  of  his  keepers  and  judges, 
and  appeared  before  their  courts  with  the  flattering  preamble  of  the 
orator.  He  would  conciliate  the  Jews  by  being  subject  to  the  ordi- 
nances of  the  law;  or  come  before  the  heathen  with  an  avowed  pur- 
pose of  worshiping  on  their  altar  to  the  unknown  God.  Even 
among  his  own  converts,  he  objected  to  women  speaking,  because  it 
came  in  contact  with  the  prejudices  and  customs  of  the  Greeks.  He 
declared  himself  that  among  the  '*  Romans  he  was  a  Roman,''  and 
that  he  could  accommodate  himself  to  the  notions  and  habits  of  other 
peoples  and  nations.     Now,  a  man  with  this  character  and  disposi- 


MYSTERY.  71 

tion  at  that  unfitting  time,  would  not  be  likely  to  enter  into  any 
denial  of  the  popular  notion  of  the  perversion  of  men,  or  the  fall  of 
Adam,  when  it  would  arouse  a  spirit  of  ill-will  and  resistance,  be- 
cause of  the  cherished  promise  of  the  Jews,  and  because  of  the 
equally  strong  notion  among  the  Gentiles,  that  they  were  under  the 
displeasure  of  the  Creator. 

This  was  the  man,  too,  who  did  not  believe  in  untimely  explana- 
tions; who  saw  many  things  which  he  esteemed  unlawful  to  utter. 
Why  ?  We  suppose  they  were  untimely.  Well,  Paul  must  dis- 
possess his  converts  of  the  notion  of  the  unfriendly  disposition  of 
the  Almighty.  He  saw  that  it  was  a  very  simple  way  that  they 
were  impressed,  that  they  were  under  a  curse;  so  he  resorted  to  a 
similar  one  to  quiet  them.  But  his  principal  object  was  to  meet 
the  Jews  on  their  own  ground,  and  while  he  would  console  his  con- 
verts, he  would  modify  the  worrying  of  the  Jews.  The  latter  be- 
lieved that  through  the  righteousness  and  good  works  of  Abraham, 
they  were  relieved  from  the  curse  who  were  of  the  seed  of  Abraham. 

The  Apostle  then  presented  his  righteous  man  also,  and  one  who 
claimed  to  be  the  saviour  of  the  world.  The  bent  of  his  argument 
was :  If  the  Jews  claim  exemption  from  the  curse  by  reason  of  the 
righteousness  of  one  man,  shall  not  the  Gentiles  also  claim  exemp- 
tion through  the  superior  life  and  conduct  of  their  advocate  and 
friend  ?  Both  Jews  and  Gentiles  believed  in  original  sin.  The 
Jews  trusted  in  Abraham,  who  was  of  undoubted  conduct;  so  Paul 
introduces  Christ,  whose  life  was  equally  unblemished.  If  Paul 
considered  it  a  mere  notion  that  the  Jews  and  Gentiles  were  possessed 
with,  he  nevertheless  considered  it  a  hurtful  one;  and  seeing  he 
mainly  desired  to  hold  the  Jews  in  check,  he  met  them  on  their 
own  grounds,  and  without  offense.  He  seemed  to  accept  that  Adam 
was  the  cause  of  the  curse,  acknowledged  the  merits  of  Abraham, 
but  claimed  on  the  same  principle,  a  greater  exemption  from  fault, 
by  reason  of  the  righteousness  of  a  man  who  was  the  friend  of  all 
people.  The  sum  of  it  is,  that  Paul's  language  is  colored  by  the 
circumstances  surrounding  him,  and  furnishes  no  absolute  evidence 
of  the  fall  of  men  as  entertained  literally.  He  might  have  believed 
that  there  was  no  such  fall,  and  yet,  under  the  circumstances,  reason 
as  he  did. 

Let  us  look  at  it  again.  If  a  transgression  of  Adam  entailed  a 
curse  on  his  offspring,  and  the  essence  of  that  curse  was  an  expul- 
sion from  Eden,  then  the  removing  of  that  curse  must  be  the  restor- 
ing of  his  offspring  to  Eden.  If  Christ  removed  a  curse  of  Adam, 
the  evidence  that  he  did  so,  would  be  the  immediate  restoration  of 
his  offspring  to  Eden;  for  if  the  essence  of  the  curse  is  expulsion, 


72  MYSTERY. 

then  the  removal  is  a  restoration.  When  the  life  or  death  of  Christ 
was  finished,  whereby  the  atonement  is  said  to  come,  what  change 
took  place  among  the  millions  of  the  sons  of  Adam  ?  To  remove  a 
curse  without  removing  its  consequences,  is  no  removal  at  all;  and 
if  the  curse  was  an  immediate  loss  of  Eden  and  a  perverted  nature, 
then  the  removing  of  the  curse  should  be  an  immediate  restoration, 
and  a  bettered  and  restored  nature. 

Those  who  stood  around  the  cross  of  Christ,  and  gnashed  on  him 
with  their  teeth  whilst  his  life  was  ebbing  away,  left  no  evidence 
that  they  were  bettered  by  his  life  or  death.  The  gauge  of  human 
nature  after  Christ,  will  show  that  it  is  the  same  as  it  was  before. 
Men  now  are  as  treacherous  to  their  trust  as  David,  Solomon,  or 
any  other  of  the  transgressors  of  history,  as  far  as  their  natures  are 
concerned.  Men  are  bad  now;  and  it  is  still  ascribed  to  their  fallen 
natures.  How  can  this  be  if  Christ  has  removed  that  curse  ?  There 
should  be  no  trace  of  it  now;  our  natures  should  be  restored  and 
our  Eden  too,  otherwise  the  evil  is  yet  upon  us.  But  the  answer 
runs  this  way.  We  have  all  sinned.  Why  have  we  ?  Because  of 
Adam.  But  Adam's  curse  is  removed  by  Christ,  which  carries  all 
causes  and  consequences  with  it,  if  it  is  anything,  and  therefore, 
though  we  have  sinned,  Adam  being  the  cause,  we  are  not  respon- 
sible for  any  of  it. 

If  there  is  any  sense  in  reasoning,  and  the  Almighty  will  recog- 
nize any  plea  of  justice,  we  do  not  see  how  any  one  who  believes  in 
perverted  nature,  need  be  alarmed.  All  his  sins  can  be  traced  back 
to  his  perverted  nature,  and  to  Adam;  and  if  he  cannot  succeed  in 
making  Adam  responsible,  he  still  has  another  resort,  for  he  believes 
too,  that  Christ  has  removed  the  curse  by  his  death;  therefore,  if 
any  signs  of  sin,  or  its  consequence  remain,  he  can  reasonably  en- 
quire: What  have  I  to  do  with  it  if  Adam  is  the  cause  of  it;  and 
why,  any  way,  should  there  be  any,  if  Christ  removed  the  evil  ? 

Suppose  three  men  are  walking  beside  a  river;  one  of  them  for  an 
offense,  curses  his  fellow  and  tumbles  him  in  the  river.  In  his 
struggles,  he  drags  the  third  and  innocent  party  into  the  river  also. 
Now,  we  pass  that  way,  take  observation  of  the  situation,  and  say  to 
the  third  and  innocent  party,  who  is  struggling  in  the  river,  "  I  re- 
lease you  from  the  evil  which  has  befallen  you  by  reason  of  your  fel- 
lows' offense;"  then  marching  by,  leave  things  in  the  same  situation. 
In  this  case,  our  words  are  a  mock;  for  there  would  be  only  one  way 
to  release  him  from  the  evil  which  befel  him  by  reason  of  the  others, 
offense,  and  that  would  be  to  immediately  pull  him  out  of  the  river. 
Now,  if  the  evil  which  befel  us  by  reason  of  Adam's  transgression, 
is  a  fallen  and  perverted  nature,  then  he  who  will  presume  to  release 


MYSTERY.  IS 

US  from  the  consequence  of  that  transgression,  must  immediately 
restore  us  to  an  unperverted  state . 

If  you  claim  that  you  have  been  so  restored,  then  why  still  talk 
of  perverted  human  nature  '*  prone  to  evil  as  the  sparks  are  to  fly 
upward?"  Has  Christ  mocked  your  calamity,  and  left  you  still 
struggling  in  a  nature  made  worse  by  reason  of  Adam's  offense  ? 
We  protest  to  you  that  your  nature  has  never  changedfor  the  worse, 
since  the  day  of  the  earliest  creation,  and  that  you  are  responsible 
for  all  your  acts.  Bad  influences  and  bad  examples  often  make  men 
responsible  for  the  sins  of  others.  A  neighborhood  may  thus  be 
perverted,  and  a  nation  may,  in  this  way,  be  led  astray;  but  coun- 
teracting influences,  or,  if  necessary,  high  handed  measures  work  a 
remedy,  and  the  perversion  is  at  an  end.  Hereditary  inclinations 
even,  are  limited  by  a  law  of  our  constitution.  If,  from  a  peculiar 
bent  of  the  parent,  an  unfavorable  organization  is  entailed  upon  the 
offspring,  that  very  offspring  is  the  first  to  check  the  unnatural 
tendency.  It  will  be  found  that  he  will  choose  the  opposite  of  his 
own  disposition,  whilst  the  influence  of  an  evenly  tempered  society, 
will  hold  him  in  check. 

In  most  cases  where  there  is  an  excessive  inclination  for  evil,, 
there  is  some  opposing  faculty  in  the  same  person  which  holds  the 
balance  of  his  character.  Nothing  is  more  mysteriously  arranged 
than  the  organism  and  nature  of  man ;  but  to  suppose  that  any  one 
simple  act  of  any  man,  could  entail  a  hereditary  influence  to  pervert 
and  change  the  established  faculties  of  his  mind,  is  absurd  in  the 
extreme;  and  there  is  as  much  good  in  the  nature  of  man  to  be 
transmitted  to  his  offspring,  as  the  spirit  that  takes  possession  of  the 
germ  of  life,  has  experience  to  exercise. 

Now,  finally,  we  are  just  what  God  made  us,  save  with  the  im- 
provement we  have  made  on  that  highway  which  is  characterized  on 
the  one  side  by  the  free  will  of  man,  and  on  the  other  by  their  ex- 
periences, and  which  leads  to  the  perfection  of  the  holy,  intelligent 
and  mighty.  There  has,  doubtless,  been  a  temporary  and  extensive 
perversion  of  doctrine;  and  this  thought  carries  us  back  to  the  prim- 
ary object  of  the  parable  of  Genesis.  It  was  to  show  a  history  of 
the  church  in  advance;  not  either  to  present  a  despairing  picture. 
The  perversion  of  doctrine  and  religious  objects  is  not  permanent 
or  complete,  and  as  well  in  a  general  church  view  as  in  individual 
destiny,  all  the  divine  intentions  are  pictured  in  colors  of  hope  and 
comfort. 

What  is  the  object  in  the  existence  of  every  creature  ?  Surely, 
considering  who  is  the  maker,  it  can  but  be  good  to  the  creature  in 
its  own  existence,  as  well  as  in  the  relation  it  bears  to  others.     The 


74  MYSTERY. 

starting  point  in  intelligent  life,  though  weak  because  of  its  begin- 
ning, is  nevertheless,  a  broad  foundation  for  attaining  the  likeness 
of  the  maker  and  the  influence  of  the  sons  of  the  morning.  Where 
among  the  millions  of  the  present,  or  the  infinite  numbers  of  the 
past,  is  there  one  who  has  defeated  the  object  of  the  Almighty  ? 
How  debased  the  lives  of  some  men.  How  black  the  page  of  history 
with  the  stains  of  folly  and  perversion.  How  apparently  hopeless 
the  case  of  those  swept  from  the  earth  because  of  their  evil  influence 
and  outrageous  sins.  How  bound,  and  hid  from  hope,  are  those 
lifting  up  their  eyes  in  keen  despair,  suffering  all  kinds  of  punish- 
ment, which  accords  with  hell  and  torment,  either  on  earth,  or 
beneath  the  earth,  or  in  other  places  and  states.  Who  dare  pro- 
nounce everlasting  torment  in  the  midnight  affliction,  or  to  interrupt 
discouragingly  the  anger  which  bound  all  these  in  chains  ?  Punish- 
ment is  everlasting,  because  it  is  a  principle  which  must  be  eternally 
exercised  in  God's  benevolent  government.  All  the  experiences  of 
life  point  to  it  as  one  of  the  pillars  of  the  divine  authority,  and  a 
necessary  means  to  arrest  the  attention  of  the  independent  free  will 
of  the  creature. 

The  only  question  that  remains  is,  will  there  ever  be  a  time  when 
the  subjects  of  God's  creation  will  be  so  perfect  as  not  to  require 
any  oversight,  and  consequently,  any  means  to  appeal  to  their  sense 
of  policy  by  means  of  the  principle  of  punishment?  No;  never! 
None  can  attain  to  the  position  of  the  all-wise  God,  who  in  all  the 
possible  progress  of  men  and  angels,  shall  be  found  still  above,  and 
xaling  all  things  by  an  infinite  power  and  wisdom.  If,  therefore, 
no  possible  time  or  perfection  can  dispense  with  some  form  and 
degree  of  punishment,  it  shows  that  the  principle  itself  is  an  eternal 
one;  and,  consequently,  whatever  form  of  suffering  men  endure  to 
influence  their  wills,  be  it  ever  so  temporary,  is,  essentially,  eternal 
punishment. 

Another  inference  is,  that  no  creature,  however  fallen  and  cor- 
rupted, can  go  beyond  the  limits  of  this  benevolent  purpose.  Like 
the  sun  rules  the  planetary  system,  it  holds  all  creatures  within  the 
reach  of  its  mercy.  In  due  time  this  purpose  revives  the  image  of 
the  heavenly,  and  breaks  the  bars  of  hell  and  the  prison-house  of 
the  transgressor.  Tell,  you  who  reproach  the  Almighty  with  designs 
the  most  absurd  and  horrible,  what  is  the  object  of  all  punishment 
when  love  rules  the  household  ?  Is  it  not  a  means  for  a  benevolent 
purpose,  and  a  resort  of  the  best  intentions  ?  Behold  the  parent 
frowning  a  moment  with  displeasure  and  then  relaxing  his 
severity  when  the  object  of  punishment  is  accomplished.  How 
"brutal  would  be  the  man  who  would  punish  or  torment  for  the  mere 


MYSTERY.  75 

pleasure;  and  how  foolish  and  unnatural  to  continue  torment 
when  the  child  yields  obedience.  "When  we  say  we  forgive  not  an 
offense,  we  punish  for  it,  and  that  is  the  end,  if  the  child  profit  by 
the  painful  experience.  If  we  say  we  forgive  an  offense,  it  simply 
means  we  will  not  punish  for  it;  therefore,  if  the  Bible  does  say 
some  sins  are  not  forgiven,  we  simply  infer  that  they  are  punished, 
but  not  that  that  punishment  has  no  end. 

Now,  Grod  has  photographed  his  manner  of  dealing  with  the  chil- 
dren of  men  in  the  sacred  institutions  of  family  government;  and 
because  he  is  more  perfect  in  love  than  the  best  types  of  men  can 
be,  his  merciful  dealing  exceeds  the  most  tender  and  gracious  of 
family  governments.  A  man  goes  away,  gives  charge  to  his  chil- 
dren, assigning  each  a  duty.  He  returns  again,  and  judges  them  by 
the  instructions  he  gave  them.  If  some  have  done  well,  he  rewards 
them;  if  others  have  disobeyed,  he  punishes  them  by  his  displeas- 
ure, or  further  severity;  then  his  anger  is  passed  and  the  children 
are  on  a  level  footing  and  plane  of  love.  So  God,  in  the  eternal 
dispensation  of  the  times  set  for  his  judging,  divides  the  children 
of  his  begetting  on  the  right  hand  and  on  the  left,  rewarding  accord- 
ing to  his  pleasure,  and  punishing  for  a  salutary  purpose,  the  dis- 
obedient; and  then,  remembering  his  object,  forgets  his  anger  in  the 
mercy  of  new  opportunities.  It  is  true  that  offenses  may  be  so 
grave  that  parents  may  deem  it  advisable  to  leave  their  children 
long  under  the  ban  of  their  displeasure;  depriving  them  of  their 
liberty,  or  sending  them  away  where  their  bad  example  will  not  be 
felt,  and  where  a  rigorous  system  will  surround  their  actions.  But, 
when  would  that  parent  cease  to  yearn  for  the  return  of  the  trans- 
gressor to  his  home  and  his  favor,  and  for  the  effect  of  the  punish- 
ment in  a  more  reasonable  disposition  and  better  condition?  In 
like  manner,  there  may  be  individuals  and  companies  of  condemned 
creatures,  whose  dispositions  are  so  stubborn,  and  whose  evil  man- 
ners are  so  corrupting,  that  they  are  bound  in  the  chains  of  a 
rigorous  and  tormenting  provision,  until  they  have  learned  a  dis- 
cipline of  conduct,  and  are  prepared  to  appreciate  forgiveness.  So 
God,  in  his  wisdom,  regulates  the  household  of  his  children,  and 
judges  at  set  periods,  dispensing  rewards,  or  committing  the  rebell- 
ious to  grief  for  only  a  period  which  is  necessary,  but  to  correspond 
to  the  awful  majesty  of  his  intentions. 

Therefore,  should  men  fear  him,  whose  love  cannot  b^  equalled? 
whose  good  purpose  is  the  origin  of  his  severest  measures,  and  who 
continually  renews  the  states  of  probation  ?  We  are  persuaded  that 
no  influence,  no  act,  no  state  in  time  or  eternity,  shall  ever  separate 
any  man  or  angel  from  the  love  of  his  Creator,  or  make  him  an  ex- 


76  MYSTERY. 

ception  to  that  determinate  counsel,  to  save  and  perfect  every  creat- 
ure. Hell  may  open  wide  its  mouth,  and  sin  have  dominion  for  a 
season;  men's  bodies  may  be  committed  to  destruction,  and  their 
souls  to  torment;  the  archangels  may  fall  from  heaven  and  leave 
their  first  estate  with  the  blessed,  but  God  has  fixed  his  plans,  and 
the  restoration  of  all  things  is  the  inevitable. 

But,  one  will  say:  Oh,  if  this  is  a  truth,  then  I  will  walk  loosely. 
It  will  be  well  with  me  in  the  end.  Yes,  it  shall  be  well  with  you 
in  the  end,  but  not  until  you  have  learned  the  terrible  lesson  of 
those  who  trifle  with  mercy  and  truth,  and  are  not  in  sympathy  with 
the  object  of  the  good  and  the  wise  in  perfecting  the  free  will  of  the 
creature. 

The  parable  of  Genesis  under  consideration  was  not  intended  to 
make  a  scape-goat  of  our  natures,  or  of  the  poor  man  Adam,  whose 
humble  life  from  beginning  to  end  was  no  doubt  a  simple  one,  and 
whose  literal  history  has  become  connected  with  Moses'  prophetical 
creation.  But  it  was  intended  to  warn  us  against  the  subtile  condi- 
tions arising  from  a  free  will,  in  connection  with  a  want  of  experi- 
ence, as  well  as  the  deadening  effects  of  introducing  an  obsolete 
system  of  ceremonies  into  the  spiritual  standard  of  faith  and  atmos- 
phere of  principle. 

In  the  sacred  writings  one  prophet  answers  to  another  in  the  same 
language,  and  presents  each  other's  figures  in  the  light  of  a  system 
of  intellectual  philosophy  embracing  all  the  Bible.  "When  John 
was  caught  up  to  observe  the  inner  scenes  of  life,  he  saw  the  rela- 
tion the  Adamic  history  bore  to  the  imperfectly  understood  plan 
of  grace  and  mercy  peculiar  to  the  covenant  of  God.  That  cove- 
nant, in  John's  figures  of  teaching,  means  the  book  in  the  hand 
of  him  who  sits  on  the  throne  of  divine  government.  The  system 
of  philosophy  embraced  in  the  figure  of  the  Lamb,  when  applied 
to  the  Adamic  history,  presents  the  account  of  that  creation  in  a 
new  interpretation  and  interest,  reverting  particularly  to  Church  his- 
tory, and  therefore  representing  that  department  as  saying,  "  come 
and  see."  Eeligion  is  called  upon  to  disprove  or  accept  this  appli- 
cation to  its  principles  and  history. 

John  heard,  as  it  were,  the  "noise  of  thunder,"  one  of  the  four 
beasts  saying,  "  Come  and  see."  Religion,  as  a  system  in  this 
world,  has  been  appropriated  as  the  object  of  the  first  beast  spoken 
of  in  Revelation.  Some  say  it  ought  to  have  been  translated  cherub. 
At  any  rate,  it  is  represented  as  having  a  position  near  the  throne, 
and  saying,  holy,  holy,  day  and  night.  Its  voice  is  as  easily  ascer- 
tained as  its  influence  in  the  world,  and  in  the  plan  of  divine  gov- 
ernment is  apparent ;   but  John  doubtless  speaks  in  an  abstract 


MYSTERY.  77 

Tiew  when  referring  to  the  noise  of  thunder,  and  all  the  vital  inter- 
ests of  religion  invite  the  attention  to  anything  purporting  to  criti- 
cise its  history  or  analyze  its  principles. 

This  invitation  becomes  better  defined  when  new  theories  are  in- 
troduced whereby  doctrinal  foundations  are  questioned.  In  all  such 
cases  there  is  but  one  recourse.  Keligion,  as  a  true  and  ever-living 
necessity,  cries  "come  and  see."  Every  agitation  which  has  shaken 
the  Church  from  time  to  time,  and  which  has  any  bearing  on  the  sub- 
ject, is  a  voice  saying,  come  and  see.  In  short,  religion,  as  an  exist- 
ing truth  identified  with  investigation,  candor,  liberality  and  solicit- 
ous interest,  cries,  come  and  see.  It  does  so  as  well  from  all  the 
facts  connected  with  its  history  and  principles  as  from  its  present 
and  future  developments.  Whoever  will  direct  an  argument  con- 
cerning religious  truth  toward  the  intentions  of  the  Deity  and  the 
divine  government,  will  find  a  response  in  the  religious  system.  Its 
progress  invites  attention  to  the  theories  of  men,  and  lays  them  in 
the  dust,  or  accepts  and  brings  to  light  their  foundation  and  truth. 

Where  the  scene  is  laid,  there  the  attention  is  invited.  Eeligion, 
with  its  errors  and  triumphs,  presents  the  field  of  investigation  which 
invites  the  attention  to  the  divine  government  and  the  future  des- 
tiny of  men.  It  is  a  standing  call  to  the  application  of  prophecy, 
and  a  test  of  the  truth  or  fallacy  of  reputed  religious  philosophy. 

Then  John  saw  a  white  horse,  and  he  that  sat  upon  him  had  a 
bow,  and  a  crown  was  given  to  him.  The  ancients  considered  horses 
with  reference  to  speed.  The  Bible  often  speaks  of  horses  and  their 
riders.  In  the  case  before  us,  it  is  a  horse  and  its  rider  which  are 
spoken  of.  Now,  a  horse  is  used  to  facilitate  the  travel,  speed  and 
-convenience  of  man;  such  is  the  object  when  horses  are  used. 
According  to  the  system  we  are  pursuing,  man  means  principle, 
and  animals  system;  therefore,  the  man  on  a  horse  would  mean  a 
principle  facilitated  and  convenienced  by  a  system  of  action.  To 
suppose  that  all  the  figures  of  literal  objects,  in  the  allegory,  refer 
to  something  in  the  intellectual  sphere,  with  which  men  have  to  do, 
supposes  that  it  discriminates  closely  the  bearing,  class,  and  impor- 
tance of  all  the  influences  we  know  of,  and  with  which  human  nature 
has  to  deal.  It  is  natural  to  conclude  that  a  system  which  should 
make  human  nature  its  object,  and  the  literal  world  of  horses,  cattle 
and  men,  its  figures,  should  assign  some  important  part  of  that 
human  nature  as  the  object  of  the  figure  of  a  horse.  Horses  have 
always  been  the  companions  of  men,  and  have  figured  prominently 
in  the  writings  of  the  Bible.  But,  as  a  horse  is  an  animal,  and  an 
animal  means  system,  what  system  agrees  with  that  figure  ?  The 
man  was  on  a  horse;  from  which  we  infer,  according  to  this  manner 


78  MYSTERY. 

of  interpreting,  that  a  principle  was  being  put  in  progress;  agree- 
ing with  the  idea  of  a  man  making  speed,  or  being  prepared  to  do 
so  by  being  on  a  horse. 

If  we  call  the  horse  a  system^  it  would  read  thus:  a  principle 
being  established  and  convenienced  by  means  of  some  system  of 
appealing  to  human  nature.  As,  in  the  animal  creation,  there  are 
different  classes  of  animals,  so  in  the  numerous  systems  of  things, 
there  is  a  diversity;  but,  if  we  were  to  consider  the  promulgation  of 
any  doctrine  or  principle,  as  being  helped  in  its  speed  by  any  system, 
we  know  of  none  among  all  the  classes  of  them  that  so  aptly  agree 
with  horses,  as  the  system  of  appealing  to  our  natures.  Ifc  will 
be  perceived  that  the  several  denominations  of  Christians  have  a 
characteristic  manner  of  promulgating  their  tenets,  which  has  become 
a  distinctive  feature  in  their  teaching.  They  find  that  they  are  suc- 
cessful only  by  a  close  appeal  to  our  sympathy  and  affections;  and 
according  to  the  class  of  our  faculties  they  appeal  to,  they  identify 
themselves  with  a  certain  system  of  persuasion.  Some  appeal  to 
our  passions  through  the  sense  of  fear.  They  dwell  on  the  terrors 
of  the  law,  of  death  and  of  hell.  This  manner  of  persuading  men, 
though  effective,  is  of  a  different  coloring  from  that  which  addresses 
itself  to  our  love  and  gratitude.  Both  these  systems  are  used  or 
acted  upon,  to  make  teaching  effective.  Some  again  incorporate 
into  their  church  code,  a  manner  that  appeals  to  our  fears  and  our 
love,  neither  predominating;  but  it  will  be  seen  that  the  several 
sects  have  a  different  coloring,  according  as  they  appeal  to  this  or 
that  passion,  or  faculty  of  our  natures.  This  argues,  first,  that 
principles  are  established  and  extended  by  appealing  to  human 
nature  in  some  manner;  and,  secondly,  that  according  as  the  appeal 
is  made  to  our  different  faculties,  their  systems  of  teaching  have  a 
different  coloring. 

Now,  as  men  make  speed  by  means  of  horses,  so  do  principles 
become  extended  by  means  of  appealing  to  our  natures.  Horses 
are  black,  white,  or  of  a  mixed  color;  so  the  system  of  appealing  to 
our  senses  are  distinguished  by  predominating  to  one  or  the  other 
class  of  faculties,  or  often  to  the  several,  without  any  definite  man- 
ner or  coloring.  As  these  adaptations  of  our  nature  are  so  favorable 
to  the  spread  of  doctrine,  we  think  Revelation  has  denominated 
them,  or  the  systems  appealing  to  them,  as  the  horses  in  this  parable, 
and  in  all  figures  where  the  term  is  used.  Certainly,  in  a  plan  that 
would  classify  all  secret  influences  to  accord  with  the  literal  creation, 
they  are  the  only  ones  which  will  aptly  agree  with  the  relation  of 
horses  to  men. 

Scripture  and  prophecy  have  special  interest  in  what  pertains  to. 


MYSTERY.  19 

doctrine  and  the  spread  of  right  principles;  it  therefore  follows 
that  their  figures  have  a  direct  bearing  on  the  means  by  which  doc- 
trines are  established.  Thus,  the  figure  of  men  and  horses  would 
naturally  suggest  itself  in  connection  with  principles,  and  a  mode 
by  which  they  are  promulgated.  The  term  "horse,"  then,  in  a 
collective  sense,  is  the  system  of  appealing  to  our  natures,  faculties 
or  passions.  But,  there  are  distinctions  of  colors,  of  which  the  par- 
able makes  particular  note,  and  it  becomes  necessary  to  define  in 
what  principle  its  colors  are  governed.  We  have  inferred  that  it 
is  according  as  the  several  passions  are  appealed  to;  but  what  par- 
ticular feeling  of  human  nature  agrees  with  white,  and  what  with 
black,  and  what  with  all  the  other  colors  ? 

'  We  perceive,  in  all  cases,  in  sacred  writing,  where  the  figure  of 
the  horse  is  used,  that  the  white  and  black  are  the  favorite  colors, 
and  that  the  white  is  especially  so.  It  would  follow,  then,  that  the 
most  proper  system  of  appealing  to  human  nature,  and  the  one 
which  accords  with  the  divine  manner  and  plans,  is  the  one  to 
claim  the  appellation  of  the  white  horse  of  scripture,  and  to  lay 
the  foundation  for  the  distinguishing  of  these  figurative  colors. 

What  is  that  system  but  the  one  which  presents  God  in  the  char- 
acter of  love,  and  appeals  to  our  sense  of  gratitude  and  affection  ? 
The  one  which  glories  not  in  the  terrors  of  Mount  Sinai,  or  the  aw- 
ful threatening  of  a  necessary  punishment,  but  which  embodies  the 
essence  of  the  Christian  religion  in  the  hope  of  grace  and  the  attain- 
ment of  perfection.  This  is  the  white  horse  which  John  contem- 
plates in  his  view  of  the  Adamic  seal.  That  parable  is  a  picture  of 
how  important  it  is  to  attain  to  a  right  principle;  but  John's  parable 
represents  that  same  spiritual  conception  as  riding  prosperously,  in 
connection  with  the  most  approved  system  of  persuasion.  Bible 
philosophy,  applied  to  the  Adamic  creation,  reveals,  not  a  confirmed 
account  of  literal  creation,  but  the  gradual  progress  of  created  in- 
telligence and  the  still  upward  march  of  attainments.  He  sa3's  : 
"There  went  out  a  white  horse,  and  he  that  sat  on  him  had  a  bow, 
and  a  crown  was  given  to  him,  and  he  went  forth  conquering  and  to 
conquer."  Now,  philosophy,  applied  to  the  Adamic  seal,  reveals  not 
only  gradual  development  and  a  conquering  march  of  principle, 
but  it  shows  what  means  are  used  and  what  object  is  to  be  attained. 
The  means  are  especially  means  of  grace  and  of  love,  which  api)eal 
to  men's  natures,  inciting  the  softening  influences  of  gratitude  and 
hope.  What  would  Christ  have  accomplished  with  any  other  sys- 
tem than  the  one  he  pursued?  That  was  to  appeal  to  the  gratitude 
of  mankind  by  means  of  the  knowledge  of  the  free  grace  of  God. 
Where,  to-day,  is  the  glory  and  crown  of  the  Christian  religion,  if 


80  MYSTERY. 

not  among  those  who  speed  by  a  system  which  presents  the  love  of  ^ 
Ood  as  the  ground-work  of  their  faith?  Where,  to-day,  the  glory, 
if  not  among  those  who  believe  that  God  is  the  father  of  all  the 
races  of  men,  and  will  perfect  and  save  all  in  due  time,  in  consist- 
ency with  both  the  freedom  of  the  creature  and  the  requirement  of 
righteousness  ? 

This  is  the  idea  of  a  white  horse  figuratively.  It  is  a  system  that 
glories  in  the  absolute,  benevolent  purpose  of  the  Almighty,  and 
cannot  and  will  not  see  anything  but  love  in  all  his  intentions.  Its 
appeals  are  made  according  to  its  belief,  not  so  much  to  the  terrors 
of  the  law  as  to  that  stronger  cord  of  influence,  the  gratitude  of  the 
subject. 

Eed  seems  to  be  a  color  which  is  the  opposite  of  white.  That  is, 
it  seems  to  be  as  much  in  disfavor  in  all  the  figures  of  the  Bible  as 
white  is  favorable.  "We  infer,  therefore,  that  it  relates  to  the  most 
objectionable  system  of  persuasion.  This,  undoubtedly,  is  that  which 
would  influence  by  fear. 

Thus  we  have  two  of  the  colors,  and  the  black  can  be  ascertained 
by  knowing  how  many  more  bases  of  influence  are  in  our  natures. 
The  colors  made  reference  to  in  the  Bible  should  exhaust  the  sources 
of  appeal;  as  it  is  presumable  that,  in  the  advocacy  of  all  doctrine, 
every  source  of  persuasion  would  be  availed  of. 

Black,  white,  red,  bay,  speckled  and  pale  colors,  are  all  spoken  of 
in  connection  with  horses,  and  it  will  be  perceived  that  only  three 
of  all  those  mentioned  are  distinctly  different.  These  are  the 
white,  black,  and  red.  The  others  are  mixtures  of  these  three. 
Now,  in  our  constitution  there  are  three  sources  of  influencing 
our  conduct.  One  is  that  of  gratitude,  one  of  fear,  and  the  other 
is  inducement.  As  we  have  fixed  the  color  of  two  of  these,  there 
remains  but  the  one  source  of  a  distinct  nature  to  agree  with  black, 
and  that  is  the  susceptibility  to  be  induced  by  reward  or  promise. 
This  has  been  a  powerful  means  in  the  church  in  the  Jewish  and 
Mohammedan  religions,  and  appears  to  be  also  favored  by  scripture 
authority.  Paul  rejoiced  in  the  hope  of  the  promise,  and  also  spoke 
approvingly  of  those  who  had  respect  to  the  recompense  of  reward. 

Now  these  three  sources  are  exhaustive  of  the  ground  on  which 
men  can  be  persuaded,  and  only  three  distinct  colors  can  apply  to 
horses,  as  mentioned  in  the  Bible.  All  the  others  are  a  mixture  of 
these  three,  the  same  as  it  is  often  found  that  a  diversified  system 
of  appealing  to  men  is  the  policy  and  practice  of  some  creeds. 

Now,  to  sum  up  the  meaning  of  that  sentence  which  says,  *'  And 
there  went  out  a  white  horse,  and  he  that  sat  upon  him  had  a  bow, 
and  a  crown  was  given  unto  him,"     It  simply  means  that  to  put  the 


MYSTERY.  81 

Adamic  account  of  creation  under  the  test  of  Bible  philosophy,  it 
reveals  an  exalted  principle  rising  triumphant  over  the  perversions 
and  changes  of  the  times,  and  continually  renewing  itself  unto  the 
likeness  of  truth,  mercy,  and  knowledge,  of  which  God  is  the  head. 
And  this  principle  is  found  in  connection  with  a  system  that  appeals 
to  our  faculties  on  the  groundwork  of  love,  and  makes  a  speciality 
of  introducing  new  ideas  and  degrees  of  God's  benevolent  purposes. 

When  Abraham  was  called  from  the  land  of  the  Chaldees,  it  would 
seem  that  the  world  had  but  despairing  notions  of  the  intentions 
and  dispositions  of  the  gods.  Their  ceremonies  were  numerous, 
and  their  sacrifices  multiplied,  but  they  were  burdened  with  a  dread 
and  superstitious  fear.  When  the  law  came  and  said,  do  this  and 
thou  shalt  live,  men  found  hope  in  the  law,  but  limited  the  favor 
of  heaven  to  a  race.  When  Christ  came,  and  proposed  to  raise  up 
seed  to  Abraham,  out  of  other  nations,  the  world  took  its  degree 
again,  but  fixed  the  horizon  with  the  name  of  Christianity.  But 
Mohammed  converted,  as  it  were,  a  nation  in  a  day,  and  left  a  work 
behind  him  which  spoke  of  better  things  than  the  spiritual  Mount 
Sinai  and  Egypt.  The  heavens  have  been  rent  from  time  to  time, 
and  new  planets  discovered  in  the  religious  skies;  and  now  is  a  new 
era  in  religious  and  civil  liberty,  which  is  the  stepping-stone  to  un- 
trammeled  thought  and  opinion,  and  the  introduction  of  a  broader 
benevolence. 

But  we  pass  to  other  figures  of  the  Bible,  relating  to  the  covenant 
of  God  with  men,  and  to  which  John  refers  in  its  order. 

The  next  prominent  personage  is  Noah,  concerning  whose  history 
there  has  been  excited  a  special  interest,  as  well  as  diversity  of 
opinion. 

We  have  said  that  the  Bible  in  its  object  to  cast  shadows  of  the 
future,  and  to  portray  the  secrets  of  inner  life,  has  fastened  upon 
fact  and  imagination.  The  Adamic  account  we  have  defined  as  a 
similitude  of  real  things  in  church  history,  but  as  a  fable  of  itself. 
W^hen  we  come  to  the  history  of  Noah,  we  cannot  feel  so  readily 
positive  that  this  is  also  of  an  imaginary  origin.  While  it  shows 
on  its  face  the  signs  of  a  figurative  meaning,  it  yet  seems  so  within 
the  limits  of  possibility,  and  even  probability,  that  we  are  led  to 
the  opinion  that  it  was  a  real  fact  of  human  experience.  The  times 
and  circumstances  attending  it,  are  minutely  stated  and  closely  con- 
nected with  the  course  of  history  and  the  races  of  men.  There  are 
a  few  considerations,  however,  which  serve  to  throw  some  light  on 
the  nature  and  extent  of  Noah's  flood. 

It  is  presumable,  that  when  the  world  was  spoken  of  at  that  early 
stage  of  geographical  knowledge,  it  meant  only  such  portions  of  the 


82  MYSTEKY. 

earth  as  were  then  known.  The  avowed  object  of  the  flood  was  to 
destroy  the  immediate  descendants  of  Adam,  who  had  become  cor- 
rupt in  their  manners.  They  might  have  occupied  but  a  small  por- 
tion even  of  the  Asiatic  continent;  perhaps  confined  to  one  great 
valley  where  they  had  been  able  to  subdue  all  opposition,  and  es- 
tablish themselves  in  cities.  At  any  rate,  the  term  "  whole  earth" 
is  susceptible  of  a  limited  meaning,  when  we  know  it  to  have  been 
applied  to  what  was  at  one  time  the  known  world,  but  which,  in 
fact,  was  only  a  part  of  it.  We  think  the  Adamic  or  Bible  his- 
tory, had  something  to  do  with  limiting  the  view  of  that  race  of 
people  of  which  it  mainly  speaks.  A  history  in  its  very  nature  has 
a  tendency  to  confine  the  knowledge  of  a  people  to  its  own  records 
when  that  history  has  the  advantage  of  being  the  only  one  extant. 
There  was  but  one  medium  of  looking  out  on  the  outside  world;  the 
outside  world  was  just  as  large  as  could  be  seen  through  that  medium. 
The  Bible  history  confines  itself  mainly  to  the  race  of  Adam;  there- 
fore, when  the  habitations  of  the  race  of  Adam  were  swept  away, 
and  the  country  which  they  occupied  was  overtaken  with  a  flood, 
there  is  a  great  probability  that  its  extent  was  magnified  and  its 
effects  over-estimated.  Seeing  that  the  whole  Bible,  in  all  its 
accounts  of  real  events,  or  of  imaginary  possibilities  or  impossi- 
bilities, is  but  an  instructive  and  prophetic  shadow,  it  matters  not 
whether  it  is  fact  or  fancy  that  is  spoken  of,  but  its  meaning  is 
the  main  object.  The  thing  intended  to  be  conveyed  by  its  mystical 
fact  or  fabulous  supposition,  is  what  it  has  an  eye  single  to  reveal. 
However  much  the  divine  influence  might  constrain  an  event,  it 
seems  that  any  history  ought  not  to  over-color  or  misrepresent  it. 
It  is,  therefore,  reasonable  to  suppose,  that  for  the  purpose  of  some 
instruction,  or  shadow  of  the  future,  the  event  of  the  flood  was  so 
prepared  that  its  general  history,  subject  to  surrounding  circum- 
stances, presents  a  prophetic  forecast  of  what  was  intended. 

If  it  were  any  other  history,  we  would  read  it,  never  once  thinking 
of  any  other  than  a  literal  meaning;  and  we  would  believe,  or  dis- 
believe it,  according  as  its  accounts  were  probable  or  improbable 
and  contradictory.  But  this  Bible  history  is  so  peculiar.  It  avows 
an  object;  claims  an  inspiration;  comes  by  the  hands  of  righteous 
men  and  prophets,  and  is  full  of  the  mysteries  of  life  and  the  future 
world.  It  seems  to  be  borne  by  the  hand  of  angels;  to  have  had 
an  origin  in  divine  wisdom  and  foresight,  and  to  be  directed  mainly 
at  spiritual  forces;  therefore,  its  very  record  of  literal  events  is  but 
the  adaptation  of  its  spiritual  intent  to  our  senses,  and  but  a  means 
to  prove  its  divine  prescience  and  instructive  nature. 

In  this  view  of  the  matter,  the  man  Noah  is  revealed  to  us  in  a 


MYSTfiRY.  83 

new  character.  His  figuring  in  the  Bible  history  suggests  some 
principle  of  which  he  is  the  type,  and,  like  the  whole  account  of  the 
flood,  points  to  a  counterpart  in  the  world's  history  of  systems  and 
events.  As  such  we  will  compare  it.  Noah  was  a  righteous  man  ; 
and  the  name  indicates  rest  and  comfort.  As  rest  and  comfort  are 
attached  to  righteousness,  according  to  the  scriptures,  and  he  was 
declared  to  be  righteous,  it  may  be  readily  arrived  at,  that  the  man 
Noah,  and  that  name,  represent  the  principle  of  righteousness.  If 
God  bring  any  destruction,  whom  would  he  save  but  the  righteous? 
and  what  but  the  principle,  in  the  general  destruction.  In  this 
system  man  agrees  with  principle  ;  and  one  man  is  distinguished 
from  another  by  his  name,  by  the  position  he  occupies,  and  the  cir- 
cumstances attending  his  existence  in  the  sacred  writings.  Noah, 
then,  was  to  be  saved  as  representing  the  principle  of  righteous- 
ness. This  flood,  like  the  Adamic  account,  bears  on  the  progress  of 
the  Church,  and  the  other  forces  of  the  literal  world.  The  sea  has 
been  interpreted  to  mean  a  centralized  and  arbitrary  power  or  organ- 
ization.* In  this  case  it  is  a  flood  of  waters,  wherein  the  fountains 
of  the  great  deep  are  broken  up. 

The  flood,  then  would  refer  to  an  overwhelming  influence  of 
centralized  power.  A  corrupt  state  of  afi'airs  is  also  indicated,  which 
must  refer  to  idolatrous  and  false  practices  of  religion.  The  earth 
is  made  the  scene,  as  agreeing  with  the  literal  history  of  the  affairs 
of  men.  Now,  where  in  the  history  of  the  world  is  the  counterpart 
of  this  flood  that  prophetic  vision  has  in  view  ?  The  first  question 
to  be  answered  is,  has  there  ever  been  a  supremacy  of  peculiar 
power  which  aimed  at  the  principles,  systems,  and  customs  of  the 
then  existing  society  ?  These  terms  agree  with  men,  animals,  and 
trees, f  and  the  flood  was  a  destruction  of  these.  "We  answer,  that 
only  once  has  there  been  such  an  overwhelming  influence,  and  that 
was  in  the  peculiar  supremacy  of  the  Church.  It  had  to  be  a  pecu- 
liar power  to  accord  with  that  flood.  It  had  to  be  very  general, 
arbitrary,  subverting,  destructive  to  the  general  principles,  systems 
and  customs  of  society,  and  of  a  propelling  zeal,  which  no  mere 
political  power  has  ever  possessed.  Now,  what  power  is  that  which, 
beginning  at  the  Koman  Empire,  broke  up  their  cherished  schools 
of  philosophy,  tore  down  their  altars  of  worship,  and  prohibited  the 
customs  and  belief  long  held  sacred  ;  which,  by  an  army  of  zealots, 
sent  to  the  interior  of  Germany,  France,  Britain,  Spain,  and  even 
America,  prepared  the  way  for  the  more  arbitrary  interference  into 
the  affairs  of  these  countries,  and  the  subversion  and  change  of  their 
principles  and  practices  ?  In  the  first  place,  what  has  been  effected  ? 

*  See  page  25.  t  See  pages  35  to  40. 


84  MYSTERY. 

Why,  the  dark  superstitions  which  make  humanity  to  blush,  have 
been  swept  away.  The  worship  of  the  sun,  moon,  and  stars  is  not 
found.  Their  altars  of  human  sacrifices  are  in  the  dust,  and  their 
mad  dances,  and  insane  scourges  and  cuttings,  are  no  more. 

Has  this  been  done  smoothly?  Not  at  all.  With  sword,  intimi- 
dation and  death  they  plead;  for,  like  the  flood,  it  was  a  destruction 
from  the  Almight3\  It  might  be  said,  with  truth,  that  the  same 
kind,  if  not  degree,  of  corruption  characterized  other  nations  and 
times;  but  it  must  be  admitted  that  the  proper  elements  for  the 
flood,  for  the  extermination  of  ancient  superstition,  were  reserved 
for  that  wonderful  combination  of  power  and  zeal  which  said  to 
kings,  stand  back,  and  to  churches,  come  and  slay. 

We  will  say  that  for  a  purpose  this  much  is  permitted,  and  every 
mountain  of  human  liberty  is  covered.  What  then  ?  Why  in  the 
case  of  the  literal  flood  it  was  necessary  that  there  should  be  some 
ark  of  safety  and  protection,  lest  Noah  also  be  destroyed,  with  all 
the  animals  and  men  of  the  earth. 

The  flood  had  received  a  charge  to  destroy,  and  recognized  no 
living  thing.  But  a  structure  was  framed  which  protected  itself 
and  rose  above  the  waters.  It  is  remarkable  of  the  Church  organi- 
zation, and  of  the  element  proceeding  from  it,  that  it  would  not 
only  accomplish  a  good  by  the  extermination  of  corrupt  principle, 
but  it  would  also  extinguish  all  nonconformity  symptoms,  and  pre- 
scribe with  an  iron  hand  all  church  belief  and  practice.  It  is  evi- 
dent that,  in  an  organization  of  this  nature,  there  might  be  more  of 
judgment  than  of  embodied  perfection;  and  therefore  the  principle 
of  righteousness  might  still  be  one  of  the  objects  of  its  destruction. 
In  other  words,  its  charge  to  destroy  is  not  accompanied  with  any 
discriminating  faculty,  on  account  of  its  inherent  perfection.  It 
would,  then,  be  suggestive  of  persecution  and  the  necessity  of  some 
place  of  refuge,  that  a  righteous  principle  might  be  safe  before  a  non- 
discriminating scourge.  We  think  the  old  established  church  an  ele- 
ment which,  indeed,  has  wrought  the  good  we  speak  of ;  but  which 
has  also  inclined  to  the  evil  of  not  distinguishing  between  righteous- 
ness and  heresy;  and  hence,  in  God's  providence,  there  has  been 
a  necessity  to  maintain  an  ark  of  safety  during  the  time  of  excessive 
church  influence.  With  reference  to  the  type,  observe  that  Noah  had 
three  sons — Shem,  Ham,  and  Japheth.  Then  see  how,  in  the  privi- 
leges of  this  overpowering  supremacy,  it  yet  became  necessary  to 
save  alive  the  principles  of  righteousness,  and  then,  ii^  order,  that 
of  knowledge,  controversy,  and  reform.  Shall  we  say  that  that  ele- 
ment, which  is  here  denominated  the  flood,  was  finally  found  in  an- 
tagonism with  those  principles,  in  the  same  manner  that  the  flood 


MYSTERY.  85 

threatened  Noah  and  his  sons?  To  say  that  it  was  opposed  to 
righteousness,  seems  a  hard  sentence  ;  but  that  it  was  emphatically 
opposed  to  knowledge,  controversy,  and  to  reform,  history  is  the 
best  evidence ;  and  whatever  opposes  these  is  not  right,  and  is  op- 
posed to  righteousness  in  principle.  The  sense  we  mean  to  be  ap- 
plied to  the  term  controversy  as  a  right  principle  would  exclude  the 
wrangling  meaning  of  the  term,  but  as  applied  to  church  history  it 
is  complete,  as  agreeing  with  a  state  of  facts  of  which  Ham,  the 
second  son  of  Noah,  is  the  type. 

Knowledge,  controversy,  and  reform  sum  up  the  struggles  and 
triumphs  of  the  Christian  religion  since  the  day  of  Constantine.  A 
divine  retrospect  of  future  events  could  not  fail  to  individualize 
those  principles  in  a  shadow  of  church  history  like  the  one  under 
consideration.  They  are  the  offspring  of  right  principle  in  church 
progress,  and  the  fathers  of  reformed  sects  and  denominations,  like 
as  Shem,  Ham,  and  Japheth,  were  the  fathers  of  races,  and  the  be- 
ginning of  a  more  righteous  seed.  Well,  to  preserve  alive  these 
principles  in  effect,  was  the  object ;  and  now,  what  have  been  the 
means  ? 

The  ark  was  of  certain  dimensions,  and  was  in  three  stories.  Its 
object  and  its  general  construction,  are  the  points  which  govern  the 
application.  The  inquiry  arises,  what  has  been  the  protector  of  the 
principles  of  righteousness,  knowledge,  controversy  and  reform,  in 
the  course  of  events,  from  the  time  that  an  arbitrary  element  of  re- 
ligious dealing  obtained  in  the  world  ?  We  answer,  civil  govern- 
ment. In  order  to  get  an  idea  of  its  application,  we  must  take  the 
best  forms  of  civil  political  government,  and  analyze  its  construc- 
tion. We  find  that  it  is  divided  into  three  principal  apartments: 
First,  the  executive;  secondly,  the  senatorial  or  legislative;  and 
lastly,  the  judicial.  The  executive,  in  monarchical  governments,  is  the 
department  with  which  the  kings  have  to  do;  or  in  republican  forms, 
that  which  pertains  to  the  duties  of  presidents.  The  legislative 
comprises  the  representative  bodies  which  make  the  laws;  and  the 
judicial,  that  department  which  judges  all  matters  by  the  law  as 
made,  and  decides  the  disputes  affecting  both  the  high  and  the  low. 
In  early  times,  when  the  existing  institutions  of  the  several  countries 
were  overthrown  by  the  spread  of  religious  creeds,  there  revived 
from  the  ruins  a  better  society  and  state  of  civilization.  The  depart- 
ment of  civil  affairs  was  found  so  important,  that  even  a  church 
which  claimed  authority  over  all  things,  still  found  it  necessary  to 
delegate  special  powers  for  the  purpose  of  local  government;  and 
we  find  that  kings  were  appointed  in  the  semblance  of  divine  author- 
ity, after  the  custom  of  the  prophets  of  Israel  and  the  Jewish  people. 


86  MYSTERY. 

These  local  governments  necessarily  had  so  much  to  do  with  local 
interests,  that  they  naturally  engrossed  the  local  sympathies,  and 
obtained  a  power  over  the  people  which  became  an  offset  to  that  of 
church  influence.  The  church  element  was  not  slow  to  perceive 
this,  but  faced  the  difficulty  and  asserted  its  claims.  Then  a  struggle 
ensued,  of  which  history  is  the  best  description.  That  struggle  was 
long  and  desperate,  but  it  resulted  that  the  overbearing  claims  of 
the  religious  element  only  bore  the  ark  of  civil  political  government 
triumphantly  above  its  despotic  waters,  and  established  an  offset  to 
its  power,  and  an  asylum  from  its  persecution.  We  find  the  dis- 
affected from  the  church,  taking  refuge  under  the  protection  of 
kings;  and  in  the  enmity  that  was  engendered  by  the  struggle, 
finding  a  sure  sympathy  against  the  persecutions  of  the  church  rule. 

The  consequence  was,  that  agitations  of  doctrine  which  were  for- 
merly hushed  by  the  despotism  of  centralized  power,  now  found  a 
new  life  under  the  protection  of  the  opposing  governments.  The 
people,  through  the  latter  influence,  had  given  themselves  to  prac- 
tical things,  and  revived  an  interest  in  the  arts  and  sciences,  and 
were  ever  disposed  to  welcome  and  encourage  the  scientific  refugees 
from  the  church,  who  found  it  too  warm  for  their  philosophical 
notions  in  the  atmosphere  of  an  over-zealous  and  bigoted  religion. 
The  several  governments  had  no  object  in  restraining  religious  con- 
troversies; and  in  fact,  encouraged  them,  because  it  was  in  a  spirit 
of  opposition  to  the  church. 

It  is  probable  that  Luther  would  have  been  suppressed  had  it  not 
been  for  the  active  interference  of  the  German  kings.  Even  so  late  as 
the  organization  of  the  government  of  the  United  States  of  America, 
the  framers  of  the  constitution  were  so  alive  to  the  influence  and 
pressure  of  the  church  element  to  restrain  free  thought  and  speech, 
that  they  made  the  groundwork  of  their  government  to  rest  on 
perfect  liberty;  and  checkmated  forever  that  disposition  which 
would  rule  all  things  with  a  rod  of  iron. 

"What  means  this  rising  upward  of  the  civil  and  political  element, 
encouraging  ite  controversies  which  lead  to  a  better  understanding? 
What  mean  these  asylums  for  the  cultivation  of  the  arts  and  the 
increase  of  knowledge  ?  What  means  that  fact  of  history,  that  civil 
political  government  has  been  the  protector  of  reform  since  the 
sword  of  vengeance  has  sought  the  superstitions  of  idolatry  without 
discrimination  ?  Surely  the  type  of  Noah  and  his  flood  has  been 
fulfilled  within  our  sight.  Righteousness,  knowledge,  controversy 
and  reform,  like  Noah  and  his  sons,  are  increasing  in  the  earth, 
but  owe  their  protection  during  the  dark  ages,  to  civil  political 
government,  the  same  as  they  did  their  safety  to  the  ark  that  was 
borne  upon  the  face  of  the  waters. 


MYSTERY.  87 

But  the  account  of  Noah  is  somewhat  particular  about  time;  and 
as  time  is  a  something  which  is  important  in  this  matter,  we  must 
apply  the  times  to  the  further  proof  of  this  application. 

The  time  which  is  important  in  this  shadow  commences  with  the 
period  when  it  is  said  the  waters  were  upon  the  earth.  It  com- 
mences in  the  second  month,  on  the  seventeenth  day  of  the  month. 
From  that  time  on,  until  the  earth  was  found  to  be  dry,  there  were 
marked  stages,  or  changes,  in  the  state  of  the  water,  each  having  a 
certain  number  of  days  between  them.  Now,  the  first  thing  to  be 
ascertained  is,  what  those  days  refer  to,  and  what  period  of  time 
would  correspond  to  the  year  of  which  those  days  were  a  part.  If 
it  is  proper  to  apply  the  Hood  as  we  have,  then  the  time,  both  in 
years  and  days,  is  within  the  limits  when  this  church  supremacy 
commenced  and  ended. 

The  time  occupied  by  the  flood  was  one  year  and  one  month,  and 
the  rain  was  of  forty  days'  continuation.  It  begins  with  the  second 
month  of  a  year  in  Noah's  life,  and  all  the  times  and  changing  states 
of  that  flood  are  governed  by  the  months  and  days  of  that  year.  To 
ascertain  what  time  that  year  refers  to,  we  will  have  to  go  back  to 
the  first  principle  of  this  Bible  system  of  interpretation.  As  a  mat- 
ter of  fact,  church  supremacy,  or  that  arbitrary  element  of  it,  com- 
menced about  the  year  325  of  the  Christian  era,  and  ended,  as  a 
-consequence,  and  not. long  after,  the  permanent  sitting  of  the  Diet 
of  Ratisbon,  about  the  year  1687,  when  the  combined  power  of  the 
North  adjusted  the  liberties  of  Europe.  Then  a  place  of  refuge  for 
all  creeds  was  established;  and,  therefore,  when  centralized,  church 
authority  lost  its  effect.  If,  then,  this  reasoning  is  correct,  it  is 
within  this  period  of  actual  time  that  the  year  and  month  of  Noah's 
mystical  flood  is  found. 

But  what  first  principles  of  this  system  would  indicate  as  much  ? 
In  the  first  place,  there  is  a  peculiar  meaning  in  the  parable  of 
Adam,  which  fixed  the  seventh  day  in  the  period  from  Constantine, 
a-nd,  at  the  same  time,  declared  it  a  sacred  division  of  time,  a  hal- 
lowed day,  distinct  from  the  others.  Let  us  venture  an  opinion, 
that  the  sacred  character  allotted  to  this  time  is  owing  to  the  fulfill- 
ment of  the  types  and  ordinances  of  the  Jewish  law  in  the  events  of 
that  time.  The  Jewish  law  abounds  with  types  of  principles,  which, 
undoubtedly,  have  their  counterpart  in  the  period  allotted  to  the  de- 
velopment of  principles.  The  sixth  day  was  only  an  inauguration 
of  principles,  and  this  ended  with  the  era  of  Constantine.  Though 
persons  might  be  disposed  to  cramp  the  application  of  the  cere- 
monial law,  few  would  deny  it  a  particular  accord  to  time  and 
events.     If  not,  why  was  there  such  minuteness  in  performing  such 


88  MYSTERY. 

and  such  sacrifices  at  such  and  such  times,  and  why  were  particular 
times  in  that  sacred  year  so  marked  and  special.  Even  the  year 
itself  had  a  different  beginning  from  the  regular  one,  and  seemed  a 
period  set  apart  for  the  shadow  of  important  events.  We  will  con- 
sider the  Jewish  sacrifices,  in  their  order,  as  connected  with  time, 
system,  principles,  and  events;  but,  for  the  present,  we  will  assume 
that  the  Jewish  sacred  year  contemplated  a  time  which  is  sacred, 
because  of  its  multitude  of  first  causes.  Because  of  the  importance 
of  those  causes,  and  their  relation  to  Christian  progress,  the  types 
of  the  law  were  instituted  to  shadow  and  honor  them.  And  thus  a 
ceremony,  whose  object,  in  part,  was  a  counter-attraction  from  hea- 
then superstitions,  was,  also,  a  living  witness  of  the  divine  fore- 
knowledge of  events. 

We  say,  then,  that  the  Sabbath  of  the  Adamic  parable  and  the 
sacred  Jewish  year  are  identical  in  time,  because  they  both  related 
to  events  of  the  same  time.  For  this  same  reason  the  period  of 
Noah's  flood,  or  that  year  to  which  it  refers,  includes  the  same  pe- 
riod. And  why  ?  Because  it  shadows  of  the  same  future  and  time 
into  which  the  numerous  types  of  the  Bible  found  a  counterpart 
and  fulfillment. 

Now,  if  the  flood  refers  to  a  certain  element  in  church  history, 
and  pictures  that  element  as  commencing  with  a  year,  then  the  be- 
ginning of  the  history  of  that  element  is  the  beginning  of  that  mys- 
tical year  to  which  the  flood  year  agrees.  In  other  words,  if  the 
beginning  of  church  supremacy  agrees  with  the  beginning  of  the 
flood  J  then  the  beginning  of  that  supremacy  is  the  beginning  of 
that  figurative  flood  year  of  Noah. 

Every  one  will  agree  that  the  commencement  of  the  influence  of 
Gonstantine  I.  in  the  affairs  of  the  Roman  Empire  marks  the  epoch 
of  that  peculiar  church  supremacy  which  we  have  under  considera- 
tion. It  is  the  turning  point  wherein  the  ancient  religion  of  the 
empire  and  the  world  suffered  a  reverse,  and  was  made  subject  to  a 
power  of  both  persuasion  and  force. 

If  he  was  not  already  favorably  disposed  to  Christianity  when  he 
obtained  the  reins  of  government,  he  was  made  so  by  his  conver- 
sion, and  shortly  afterward  half  the  empire  professed  the  Christian 
faith. 

Such  was  the  effect  produced  by  the  disposition  of  an  emperor 
who  was  in  a  position  of  influence.  Therefore,  in  the  light  of  the 
effect  produced,  we  look  to  that  period  which  brought  this  man  to 
the  front  as  the  beginning  of  a  new  history  for  the  Church. 

It  was  somewhere  near  the  year  308,  that  the  Christians,  im- 
pressed with  the  favorable  disposition  of  Constantine,  enlisted  in 


MYSTERY.  89^ 

his  service.  He,  in  turn,  felt  grateful  for  the  sympathy  rendered  in 
the  critical  time  of  establishing  his  authority.  Not  only  so  ;  he  be- 
came alive  to  the  importance  of  cultivating  the  friendship  of  the 
Christian  element  in  the  midst  of  rival  claims  to  the  government. 
Constantine  must  have  committed  himself  to  some  favorable  policy 
in  reference  to  the  Christians  as  soon  as  the  death  of  his  father  gave 
him  the  reins.  The  Christians,  though  taking  the  initiative  in  culti- 
vating friendship,  must  have  known  that  the  power  they  helped  to 
establish  would  not  be  turned  against  them.  "We  therefore  con- 
sider that  era  of  mutual  confidence  as  the  one  agreeing  with  the 
commencement  of  the  year  of  the  Noachian  flood.  It  is  certainly  the 
commencement  of  that  ruling  prosperity  which  exterminated  pagan 
customs,  systems,  and  principles.  But  the  time  that  the  waters 
were  upon  the  earth,  and  when  Noah  found  it  necessary  to  enter 
the  ark,  was  on  the  seventeenth  day  of  the  second  month  ;  so  that 
it  becomes  necessary  to  find  the  division  of  this  year  into  months 
and  days. 

If  the  Bible  was  given  by  a  true  system  of  philosophy,  its  terms, 
as  used  in  one  part,  are  also  applicable  to  another,  as  all  its  terms 
must  be  in  harmony  with  the  general  system.  Consequently,  an 
explanation  of  one  of  its  parables,  on  a  true  foundation,  ought  to 
assist  in  finding  the  meaning  of  another. 

As  far  as  the  object  is  concerned,  we  consider  this  one  and  the  one 
of  Adam  in  the  creation,  of  equally  figurative  intention.  In  the  for- 
mer, the  sun  and  moon  are  spoken  of  as  intended  to  be  for  signs  and 
seasons,  as  well  as  to  give  light.  When  those  figures  were  taken  from 
the  natural  w^orld,  and  the  sun  and  moon,  of  the  literal  skies,  made 
use  of,  it  should  have  been  done  with  reference  to  the  office  and  na- 
ture of  those  orbs.  From  the  appearance  of  the  moon  with  respect  to 
the  sun,  the  ancients  divided  the  year  into  months.  Even  now  we 
make  this  the  base  of  the  twelve  divisions  of  the  year.  In  the  former 
parable,  the  sun  and  moon  are  defined  to  relate  to  separate  modes  of 
conveying  knowledge,  which  originated  with  the  explained  and  un- 
explained nature  of  the  law,  and  which  have  developed  into  two 
separate  modes  of  teaching  in  the  Church  and  world.*  In  the  early 
times  of  the  Christian  Church,  and  up  to  the  present,  we  find  two 
separate  sentiments  of  belief  in  regard  to  interpreting  the  Bible  and 
teaching  its  doctrines.  One  is  an  explained  mode,  and  the  other  i& 
that  word-for-word  manner  which  insists  on  literal  terms  and  literal 
interpretations.  At  a  very  early  period  of  Christianity,  the  sympa- 
thies of  the  masses  inclined  to  one  or  the  other  of  these  modes  of 
teaching  and  belief;  and,  as  they  became  strong,  created  a  Church. 

*See  pages  iO  to  42. 


"90  MYSTERY. 

division.  Thus  it  was  that  the  explained  mode  of  teaching  predom- 
inated in  one  division,  and  the  unexplained  mode  in  that  of  the 
other.  This  was  plain  to  be  seen  in  the  Eastern  and  Western 
Ohurches,  which  separated  mainly  because  of  the  theorizing  and 
philosophical  tendencies  of  the  former.  One,  therefore,  became  to 
represent  the  sun  element  or  manner  of  teaching,  and  the  other  the 
moon.  So  that  their  dispositions  toward  each  other,  at  various 
times,  were  the  true  indexes  to  the  changes  of  the  philosophical  sun 
and  moon. 

Commencing  from  a.  d.  308,  or  from  the  time  of  the  influence  of 
Constantine  I.,  in  the  affairs  of  the  empire,  up  to  the  present  time, 
we  perceive  a  periodical  dissent  of  opinion.  As  long  as  there  were 
but  two  great  divisions  of  the  Church,  those  two  indicated  the  stage 
of  the  year.  It  is  remarkable  that  the  regular,  or  Catholic  Church, 
has,  from  time  to  time,  manifested  a  disposition  to  re-unite  with  the 
Greek,  or  Eastern  division.  The  Eastern  Church,  because  of  its 
speculative  tendencies,  represented  the  sun  element;  while  the 
Western,  that  of  the  moon.  Assuming  the  year  of  Constantine,  or 
308,  as  the  beginning  of  the  first  month;  or,  rather,  arguing  it  on  the 
ground  of  its  being  the  commencement  of  an  important  period  of 
Church  supremacy,  we  then  look  for  the  varying  dispositions  of  the 
two  elements  toward  each  other. 

These  varying  dispositions  will  aptly  mark  the  beginning  of  each 
month.  In  the  literal  system,  the  moon  is  illuminated  by  the  sun 
to  a  full  once  a  month.  Then  a  change  comes,  and  the  light  of  the 
sun  recedes  from  the  moon,  or  rather  the  moon,  or  that  part  which 
we  see,  recedes  from  the  sun. 

However  much  the  Eastern  and  Western  elements  may  have  been 
in  harmony  before,  we  find  that  in  a.  d.  347,  there  was  a  change, 
and  a  repulsion  of  feeling  towards  each  other.  When  and  how 
they  began  to  assimilate  again,  we  do  not  know;  but  in  the  year 
484,  another  fresh  repulsion  took  place.  In  653  was  a  renewed  sep- 
aration, and  so  on,  in  the  years  867,  1054,  1261,  1282,  and  1440; 
each  of  these  periods  marked  a  change  in  the  dispositions  of  those 
churches  toward  each  other.  The  fact  that  they  denied  each  other 
afresh  at  each  of  those  periods,  showed  that  between  those  times 
there  had  either  been  an  assimilation  of  sentiment,  or  at  least  a  rest 
of  the  questions  of  difference.  But  the  periodical  repulsion  came  to 
them  in  the  same  manner  that  the  moon  changes  its  appearance  with 
respect  to  the  sun,  once  every  month. 

Now,  during  this  time,  those  churches  were  mainly  the  scene  of 
religious  history;  the  representatives  of  the  two  modes  of  Bible  in- 
struction, and  the  objects  of  prophetic  vision.     As  the  represen- 


MYSTERY.  91 

tatives  of  the  two  separate  modes  of  Bible  interpretation,  their  dis- 
positions towards  each  other  at  those  several  times  are  significant. 
It  was  a  time  when  a  mystical  view  cast  its  shadows  on  events 
where  divine  wisdom  had  penetrated  beforehand,  and  where  Bible 
figures  called  for  a  conformity  to  the  literal  relation  and  changes  of 
the  sun  and  moon. 

When  more  active  agencies  had  arisen,  the  Greek  Church  no 
longer  represented  the  sun  element,  but  we  find  it  identified  with 
new  sects  and  other  influences.  Protestanism  furnished  many  for- 
ces after  the  fifteenth  century,  to  represent  the  sun  distinction.  It 
also  displayed  the  moon  feature  by  its  older  institutions,  when  they 
were  pitted  against  more  liberal  offshoots  from  its  ranks.  However, 
in  the  great  split  of  1526,  when  Catholicism  and  Protestantism  con- 
tended and  denied  each  other.  Protestantism  represented  the  sun 
agency  as  compared  with  the  former.  After  that  time,  on  account 
of  the  activities  of  the  age  and  the  rise  of  more  liberal  influences, 
old  Protestantism  quickly  assumed  the  position  with  respect  to  these 
other  influences,  that  made  it  the  representative  of  the  moon.  We 
find  that  as  early  as  1565,  it  became  so  intolerant  to  the  sentiments 
of  Unitarianism,  that  it  became  necessary  for  the  adherents  of  those 
views  to  form  independent  societies.  The  latter  was  a  fair  repre- 
sentative of  the  explained  mode;  and  hence,  here  was  another  change 
of  the  spiritual  sun  and  moon. 

Another  form  of  old  Protestantism  was  strictly  adhered  to  in 
England,  which,  in  1580,  bore  so  heavily  upon  the  sun  element  as 
to  necessitate  independent  organizations  of  the  church.  The  feel- 
ing of  aversion  was  mutual,  and  the  liberal  manner  of  interpretation 
was  undoubtedly  with  the  Dissenters. 

In  1621  Arminianism  could  no  longer  endure  the  pressure  of 
Calvanistic  tenets,  because  of  the  sympathies  of  the  former  being 
with  a  more  reasonable  mode  of  scripture  interpretation.  It  sep- 
arated as  the  result  of  mutual  dislike,  and  because  of  the  rigid  and 
literal  tendencies  of  the  old  Reformed  Church. 

In  1694,  what  finally  obtained  the  name  of  Pietism,  but  which 
was  in  fact  a  more  enlightened  religion  and  appreciation  of  the  ne- 
cessity of  its  time,  caused  another  split  from  the  regular  Lutheran 
Church.  It  was  a  split  from  necessity,  by  the  receding  nature  of  the 
moon  element  in  old  Protestantism.  Thus,  the  changes  are  observ- 
able in  the  most  active  scene  of  modern  church  history,  the  very 
place  where  it  should  be  expeated  that  the  sacred  types  should 
apply.  Nevertheless,  the  parties  noted  are  the  ones  which  have 
controlled  the  destinies  and  doctrines  of  the  whole  modern  Church 
in  the  West  and  North. 


92  MYSTERY. 

In  1775  the  spirit  of  the  explained  mode  was  removed  from  the 
mere  religious  sphere,  and  embodied  in  the  assertion  of  Kepublic- 
anism,  and  against  the  religious  and  political  spirit  of  the  greater 
part  of  the  world.  However,  it  was  a  necessary  result  of  the  press- 
ure on  human  freedom,  and  was  attended  with  the  usual  clash  of 
interests  and  active  hostility  to  the  moon  influence  in  old  institu- 
tions. 

In  1861  the  most  perfect  pattern  of  government,  and  the  most 
favorable  locality  for  human  liberty  which  the  modern  times  afforded, 
illustrated  how  that  this  peculiar  quality,  termed  the  figurative 
moon,  can  be  represented  in  any  sect  or  community  when  more 
liberal  influences  lead  out  in  new  fields  of  progress.  The  war  of 
the  American  rebellion  was  instigated  by  an  attempt  to  retain 
doubtful  institutions,  opposed  to  the  liberty  of  men  and  the  liberal 
interpretation  of  the  scriptures. 

Thus  it  is  that  sixteen  changes  of  the  philosophical  moon  are 
distinguished.  The  time  commences  with  the  year  308,  and  comes 
down  to  very  recent  date. 

Now,  in  the  course  of  the  year,  the  sun  is  apparently  in  conjunc- 
tion with  twelve  clusters  of  stars  called  the  signs  of  the  zodiac.  In 
the  same  manner,  if  we  view  the  church  history  for  the  time  of  these 
sixteen  changes,  we  will  find  that  the  explained  mode  of  belief  has 
been  in  sympathy  with  the  sects  and  parties,  as  shown  in  the  fol- 
lowing table.  The  date  represents  the  beginning  of  each  month, 
and  the  party  named  on  the  right  is  the  sign  of  the  time,  the  re- 
markable cause  of  agitation  of  the  time  : 


MYSTERY.  93 


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MYSTERY. 


During  the  period  allotted  to  each  month,  history  will  show  that 
the  influence  of  the  party  named  in  the  right  hand  part  of  the  table, 
was  remarkably  exerted,  and  was  actively  in  sympathy  with  the 
liberal  element  agreeing  with  the  spiritual  sun.  The  left  hand 
names  show  the  influence  which  caused  the  antagonism  of  feeling 
that  marks  the  beginning  of  the  months  after  the  Greek  and  Cath- 
olic Churches  seemed  to  represent  the  changes.  After  the  twelfth 
month,  it  will  be  seen  that  Socinianism  is  the  sign  of  the  first  month 
again.  This  agrees  with  that  of  Arianism,  which  was  specially 
asserted  in  the  time  of  Constantine.  The  Macedonians  and  Apoli- 
narians  were  the  advocates  of  a  modified  Arianism,  the  same  as 
Unitarianism  is  a  modified  Socinianism.  Plegians  and  semi-Plegi- 
ans  were  liberal  and  half-liberal,  the  same  as  the  Independents  of 
modern  times.  Mohammedanism  was  an  emphatic  acknowledg- 
ment of  one  God,  but  a  denial  of  current  religions.  The  same 
aspect  is  presented  by  modern  Deism. 

Now,  the  record  goes  on  to  say,  that  in  the  "six  hundredth  year  of 
Noah's  life,  in  the  second  month,  and  the  seventeenth  day  of  the 
month,  the  same  day  were  all  the  fountains  of  the  great  deep 
broken  up,  and  the  windows  of  heaven  were  opened." 

The  changing  of  this  figurative  moon  furnishes  a  base  for  the 
month  of  this  year;  and  if  we  divide  the  actual  time  that  each  month 
represents  into  thirty  parts,  which  was  the  manner  of  the  Jews,  we 
will  have  the  time  of  the  days  of  each  month.  It  will  be  seen  that 
the  months  are  not  equal  in  time;  but  if  the  time  of  each  be  in  thirty 
parts,  a  definite  object  is  reached,  and  the  order  of  the  literal  ar- 
rangement preserved.  The  following  table  shows  the  real  time  of 
the  day  of  each  month  when  divided  into  thirty  parts.  The  frac- 
tions of  small  denominations  are  not  recorded. 


Each  day  of  1st  figurative  month  is  1  year  109  days,  real  time. 


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MYSTERY.  95 

Each  day  of  14tli  figurative  month  is  2  years  158  days,  real  time. 
15th         ''  '*  2      "      155 

16th         ''  "  2      *'      316       "  " 

Well,  in  the  seventeenth  day  of  the  second  month  the  flood  begins. 
We  let  the  first  month  go,  and  we  are  carried  on  to  a.  d.  347,  w^hen 
the  second  month  commences.  After  adding  together  seventeen 
parts  of  its  thirty  divisions  we  have  covered  its  seventeenth  day,  and 
pointed  to  a  period  in  real  time  when  the  flood  began  to  be  upon 
the  earth.  This  reckoning  would  make  it  within  a  few  months  of 
the  year  422,  calculating  for  about  the  middle  of  the  seventeenth 
day.  We  must  turn  to  that  period,  therefore,  to  see  what  corre- 
sponds to  the  waters  of  the  flood  having  decidedly  commenced.  It 
is  to  be  observed  that,  seven  days  before  the  commencement  of  the 
continuous  term  of  forty  days  rain,  Noah  was  commanded  to  enter 
the  ark,  and  it  was  said  to  him  that  after  seven  days  it  should  rain 
for  forty  days  and  nights.  Now  this  does  not  mean  that  forty  days 
of  rain  was  all  that  attended  the  flood.  At  first  sight-it  seems  to 
imply  as  much;  but  we  find  that  the  waters  prevailed  a  hundred  and 
fifty  days,  or  a  hundred  and  ten  days  after  the  forty  days  of  rain 
spoken  of.  The  waters  would  certainly  have  abated  before  that 
time,  if  the  rain  had  ceased  so  long,  or  at  the  end  of  the  forty  days. 
We  infer,  therefore,  that  the  beginning  of  that  particular  forty  days 
rain  was  not  the  real  beginning  of  the  rain  attending  the  flood,  and 
that  the  end  of  that  forty  days  was  not  the  end  of  the  rain.  That  it 
was  not  the  end,  is  shown  by  the  rains  being  restrained,  in  order 
that  the  water  might  abate  after  it  had  prevailed  one  hundred  and 
fifty  days.  This  would  not  have  been  necessary  if  the  rain  ceased 
one  hundred  and  ten  before,  or  when  the  forty  days  ended.  The 
forty  days,  then,  are  only  spoken  of  because  it  was  a  period  of  in- 
cessant rain,  the  violence  of  which  mainly  contributed  to  the  great 
result.  It  seems  then  probable  that  seven  days  before  this  forty 
days  commenced  that  the  causes  of  this  terrible  destruction  were  in 
operation;  that  the  rain  had  already  commenced;  that  the  heavens 
were  black  and  laden  with  watery  clouds,  and  that  even  the  val- 
leys were  overflown  to  the  extent  of  ordinary  freshets  or  floods.  It 
was  in  this  state  of  affairs  that  Noah  was  commanded  to  enter  the 
ark,  being  assured  that  after  seven  days  more  the  rain  would  be 
continual.  The  time  that  Noah  was  commanded  to  enter  the  ark 
was  the  stage  of  the  water  where  the  danger  commenced.  It  was 
the  beginning  properly  of  the  flood  as  an  extraordinary  event,  and 
in  its  application  to  Church  history  and  supremacy  should  have  a 
beginning  when  a  remarkable  spiritual  dictation  commenced,  accord- 
ing to  Noah's  entering  the  ark,  because  of  the  waters  of  the  flood. 


"96  MYSTERY. 

To  apply  it  in  this  manner,  carries  us  back  of  the  time  when  it  is 
flaid  the  waters  were  upon  the  earth,  in  the  second  month  and  the 
seventeenth  day.  It  would  be  seven  days  earlier;  and  instead  of 
being  on  the  seventeenth,  it  would  be  on  the  tenth.  This,  figura- 
tively, will  make  it  near  the  year  390,  according  to  the  foregoing 
table,  allowing  four  years  and  two  hundred  and  six  days  to  one  day, 
as  the  second  month  shows.  It  is  at  this  point,  in  the  early  history, 
that  we  should  find  great  changes  taking  place  in  the  church,  which 
tended  to  consolidate  its  power,  and  extend  its  influence.  The  his- 
torian refers  to  this  particular  period  in  general  terms,  as  being  re- 
markable for  the  growing  wealth  and  power  of  the  regular  church, 
as  well  as  the  decline  of  morals,  and  the  beginning  of  an  intolerant 
spirit.  Some  facts  of  a  definite  character  are  on  record  of  this  time, 
which  show  plainly  the  establishment  of  powerful  first  causes  at 
that  particular  time.  The  thorough  organization  of  the  church  is 
one  that  is  prominent;  and,  as  early  as  the  year  407,  all  the  western 
■churches  were  required  to  conform  to  the  Church  of  Rome.  This 
was  the  consequence  of  a  new  state  of  things.  The  idea  of  unity, 
at  all  hazards,  was  the  conception  of  the  times.  The  practical  suc- 
cess of  the  idea  quickly  suggested  a  further  centralization  of  power, 
and  bishops  became  popes  by  force  of  circumstances.  Only  that 
these  causes  operated  powerfully  at  that  period,  are  they  applicable 
to  this  case.  The  Arian  controversy  had  just  been  quieted,  and  the 
sect  placed  in  a  way  of  decline.  This  was  a  triumph  for  the  regular 
church.  It  had  been  a  modification  of  its  doctrine,  and  a  check  to 
its  ambition;  and  now  that  they  were  subjected,  a  new  fountain  of 
the  great  deep  was  broken  up  by  the  increased  power  that  reverted 
to  the  Catholic  element. 

At  this  time,  also,  the  enmity  of  rival  sects  reached  a  height  ex- 
ceeding, perhaps,  anything  of  that  nature  before;  and  to  give  effect 
to  this  feeling,  the  universal  Catholic  Church  quickly  gained  the 
ascendancy  in  a  thoroughly  organized  condition.  It  was  in  a  situa- 
tion and  mood  not  to  forget  the  violent  opposition  of  heretics,  and 
much  less  the  persecutions  of  paganism.  The  period  was  pregnant 
with  ominous  destruction  to  former  doctrines  and  customs.  The 
eagerness  and  zeal  to  execute  the  pent-up  feelings  of  the  Church, 
was  in  advance  even  of  the  power;  but  that  power  was  realized  by 
this  very  earnestness ;  and  hence  the  dogmas  of  opinion  were 
seconded  by  the  moving  of  physical  forces,  and  opponents  were 
silenced  by  the  very  aspect  of  the  threatening  situation.  The 
time  was  opportune,  because  of  rival  emperors,  whereby  contending 
interests  could  be  made  subservient  to  Church  interests.  The  Ro- 
man Empire  was  struggling  with  its  final  and  inevitable  division  and 


MYSTERY.  97 

fall.  Opposing  emperors  distracted  the  civil  affairs  and  pursuits, 
and  sickened  the  public  mind  of  the  political  rule.  They  saw  the 
rising  proportions  of  the  Church,  its  splendid  ceremonies,  and  high- 
sounding  claims.  Both  despair  and  hope  pointed  to  the  spiritual 
power  whose  influence  on  the  earth  was  a  reality,  rivalling  the 
claims  of  the  emperor  and  the  empire.  The  Church  comprehended 
the  situation,  held  out  its  hand,  and  even  felt  a  solicitous  responsi- 
bility. Streams  from  every  quarter  began  to  flow  into  the  river. 
The  river  no  longer  confined  itself  to  its  former  channel.  Individ- 
uals felt  a  new  order  of  things.  A  pressure  was  upon  their  wills. 
The  prompt  workings  of  system  now  demanded  what  was  once 
volunteered.  Tithes  and  offerings  were  indirectly,  but  yet  surely, 
enjoined,  and  the  sacred  province  of  private  opinion  invaded.  The 
Church  was  looming  up;  had  looked,  spoken,  and  it  was  enough. 
Civil  authorities  now  began  to  move  uneasily,  because  of  a  grim 
sceptre  which,  half  interferingly,  half  patronizingly,  came  and  went 
before  them.  Kings  and  nations  looked  and  wondered;  resisted, 
raged,  then  subsided,  and  succumbed.  The  flood  washed  against 
the  high  places,  and  beat  against  the  mountains,  and  still  rose  up- 
ward. The  systems  of  the  ancients  sought  the  strongholds,  and  the 
superstitions  of  the  idolatrous  nations  were  pressed  in  close  quarters, 
or  overtaken  with  destruction.     The  flood  was  upon  the  earth. 

But,  after  the  seven  days  were  over,  the  forty  days  of  special  rain 
commenced.  The  record  says  that  after  seven  days  the  waters  were 
upon  the  earth.  We  argue  that  the  rain  commenced  before  the 
waters  reached  that  stage — viz.,  to  be  upon  the  earth.  Our  atten- 
tion is  called  to  the  seventeenth  day  of  the  second  month,  to  note 
that  the  fountains  of  the  great  deep  are  broken  up,  and  that  the 
windows  of  heaven  are  opened.  As  we  have  remarked,  this  would 
be  about  the  year  422.  At  this  period,  we  are  to  observe  that  the 
waters  are  upon  the  earth;  and,  also,  that  with  it  commences  a  spe- 
cial term  of  incessant  rain,  which  mainly  contributes  to  the  waters 
of  the  flood.  In  other  words,  at  that  time  we  should  find  that  ele- 
ments of  that  great  Church  influence  that  we  call  the  flood,  were  in 
active  operation,  and  that  with  it  commences  a  continual  chain  of 
causes  which  tend  to  extend  the  influence  of  a  zealous  and  despotic 
church  organization. 

From  the  year  422  up  to  that  of  634,  will  make  the  forty  days, 
according  to  the  foregoing  table.  The  forty  days  would  end  with 
the  twenty-seventh  day  of  the  third  month.  Now  the  question  is, 
does  that  period  show  a  correspondence  ?  Why,  the  very  fact  of 
the  Church  having  quieted  its  most  weakening  dissensions,  and  suc- 
ceeded in  organizing  itself  to  such  an  extent  as  to  draw  all  into 
7 


98 


MYSTERY. 


conformity,  argues  for  it  from  that  time  a  long  and  continuous  influ- 
ence. Was  not  this  accomplished  as  early  as  422  ?  At  least,  at  thai 
time,  it  was  so  far  done,  that  it  was  placed  in  a  position  to  success- 
fully gather  and  control  the  religious  and  political  elements.  So 
far  from  this  interest  receiving  any  serious  check,  during  this  time,, 
we  find  events  occurring,  from  422  to  634,  which  only  added  to  its 
power,  and  tended  to  the  destruction  of  pagan  superstition,  as  well 
as  to  its  own  arbitrary  centralization.  The  political  state  of  affairs 
after  the  fall  of  the  Western  Empire,  bad  as  it  was,  only  contributed 
to  the  strength  of  the  Church.  The  historian  says,  "  There  is  no 
period  in  the  annals  of  ttie  human  race  which  presents  to  the  his- 
torical student  a  greater  scene  of  confusion  than  the  century  suc- 
ceeding the  overthrow  of  the  Western  Empire.  The  different 
monarchies,  in  the  dismembered  provinces,  engaged  in  sanguinary 
wars,  that  had  no  object  but  plunder,  and  were  too  ignorant  ta 
form  anything  like  a  political  system.'' 

But  it  is  remarkable,  that  the  hordes  of  barbarians,  who  overrun 
the  empire,  became  converts  to  the  Christian  religion,  and  were 
ready  to  turn  against  their  former  customs.  The  Church  was  not 
iu  an  attitude  of  resistance  to  these  rude  adventurers,  but  stood  to 
charm  them  by  its  imposing  ceremonies  and  peace-offerings.  Thus, 
in  the  absence  of  any  emperor  or  king  to  stay  the  ambition  of  the 
Church,  it  made  the  most^  of  the  invasions  which  overthrew  the 
political  system.  While  the  country  was  laid  waste,  the  Church 
was  increasing,  and  incorporating  with  itself  its  very  invaders. 
Armies  of  zealots  went  to  and  fro,  regardless  of  the  wars  and  com- 
motions of  the  times,  and  established  a  creed  and  church  doctrine,, 
to  which  bishops  could  appeal,  and  silence  a  nation  at  a  word. 
When  the  troubles  were  over,  and  the  empire  restored,  it  was  found 
that  the  Church  had  increased  as  much  by  those  who  ruthlessly 
intruded  themselves  in  its  presence,  as  from  those  who  were  sent 
in  the  interest  of  the  missionary  cause.  But  from  every  quarter, 
and  from  every  circumstance,  the  Church  gained  strength. 

In  553,  the  Emperor  Justinian  set  the  example  of  reverencing  the 
bishops  of  Rome  as  the  head  of  all  the  churches.  It  was  his  mind 
to  constitute  the  bishop's  office  at  Rome,  supreme.  This  precedent 
acted  both  on  Emperors  and  people,  and  on  the  bishops  and  church 
to  produce  that  effect.  The  circumstance  was  an  impetus  to  not 
only  the  spiritual  growth,  but  political  tendency  of  the  Catholic 
Church. 

In  607,  the  Emperor  Phocas  concedes  to  Boniface  III.,  supremacy 
over  all  churches,  and  then  was  established  a  more  centralized  form 
of  church  government. 


MYSTERY.  99 

These  circumstances  were  first  causes  in  that  political  supremacy 
afterwards  claimed.  They  were  the  evidence  of  continued  growth, 
and  of  powerful  organization.  For  the  great  flood  of  which  we 
speak,  it  was  not  enough.  Mohammedanism,  after  a  little,  partook 
of  stern  nature  and  aggressive  character,  which  appealed  to  the 
fears  of  men,  and  which  is  characteristic  of  the  waters  of  this  spirit- 
ual flood.  As  combined  with  Christianity  against  idolatry  and  the 
former  superstitions,  its  rise  and  preparatory  establishment  was  a 
part  of  that  accumulated  energy  which  swept  the  world,  and  which 
we  call  the  waters  of  the  flood.  About  the  year  634,  Mohammedanism 
had  fully  prepared  itself  for  its  work.  The  death  of  the  prophet 
left  matters  to  less  charitable  hands,  and  with  the  decease  of  Mo- 
hammed, and  the  change  consequent  thereto,  we  ascribe  the  closing 
of  that  forty  days  rain.  This,  simply  because  up  to  this  time,  events 
had  been  uninterrupted,  which  tended  to  prepare  and  organize  the 
intolerant  force  for  an  uncompromising  dominion.  These  events 
were  the  beginning  cause,  as  the  forty  days  rain  was  the  main 
means  for  the  excessive  waters  of  the  flood;  but  as  the  waters  of  the 
flood  rose  mainly  after  the  forty  days  rain,  as  the  effect  of  it,  so 
that  arbitrary  church  rule  was  more  conspicuous  after  the  time  of 
634.  Nevertheless,  the  causes  of  its  influence  were  less  and  more 
interrupted  after  that  time,  than  from  the  year  422  to  that  time. 
When  the  conquests  of  the  Arabians  spread  so  rapidly  under  the 
leadership  of  Mohammed  and  his  immediate  successors,  it  had  both 
an  alarming  and  life-giving  effect  on  the  nations  of  Europe.  They 
began  to  be  aroused  from  indolence  and  petty  objects,  and,  under 
the  spur  of  greater  ambition,  were  organized  into  more  influential 
nationalities.  Therefore,  after  this  period,  the  church  which  had 
so  long  reaped  the  benefit  of  events  and  circumstances,  now  realized 
the  opposing  claims  and  interference  of  the  civil  powers.  However, 
she  had  so  improved  her  time  to  store  away  her  resources,  that  she 
was  prepared  for  the  contest,  and  accepted  the  destiny  of  an  alter- 
nate success  and  defeat. 

Many  things  occurred  after  this  period  to  give  new  impetus  to 
her  prosperity;  but,  on  the  other  hand,  much  to  check  and  interrupt 
her  peculiar  zeal.  Thus  it  is  we  judge  why  this  forty  days  rain,  as 
applying  to  the  period  from  422  to  634,  is  applicable,  on  account  of 
the  comparative  uninterrupted  gathering  of  strength  for  the  church 
element  in  that  time.  When  the  struggle  for  supremacy  between 
the  popes  and  kings  commenced,  we  had  a  display  rather  of  what 
the  Church  had  gained  in  the  past  than  what  it  was  gaining  by  the 
struggle;  and  when  it  did  show  its  strength,  it  showed  what  it  had 
stored  away  during  the  time  of  former  opportunities.     In  the  same 


100  MYSTERY. 

manner,  most  floods  caused  by  rains  are  found  more  disastrous  after 
the  rain  which  produced  them  has  slackened  or  ceased,  than  during 
the  rain  itself.  This  must  account  for  the  increasing  strength  and 
political  supremacy  of  the  Church,  obtained  after  the  period  of  634, 
when  the  term  of  the  forty  figurative  days  was  out.  The  writing 
says  that  the  waters  prevailed  one  hundred  and  fifty  days,  or  one 
hundred  and  ten,  after  the  fprty  days  and  nights  of  rain.  We  repeat, 
that  the  record  plainly  implies  that  the  rain  did  continue  after  the 
forty  days;  and  the  forty  days  are  only  specified  at  all,  because  the 
rain  was  more  continuous  for  that  time. 

It  is  next  in  order,  to  give  attention  to  when  the  waters  were 
abated,  at  the  end  of  one  hundred  and  fifty  days.  Reckoning  from 
the  time  that  it  is  said  that  the  waters  were  upon  the  earth,  or  from 
the  commencement  of  the  forty  days,  one  hundred  and  twenty  days, 
according  to  the  table,  would  carry  us  down  to  the  year  1271,  or  in 
the  seventeenth  day  of  the  seventh  month  of  this  mystical  year. 

The  year  1271  is  noted  for  the  conclusion  of  the  great  war  of  the 
Crusades.  It  was  this  war  which  propped  up  the  waning  suprem- 
acy of  the  old  religion  and  that  despotic  order  peculiar  to  it.  With 
the  close  of  that  war  there  was  no  more  a  theme  of  enthusiasm 
which  could  unite  Christendom  under  the  spiritual  leadership  of  the 
See  of  Rome.  Hence,  from  that  time  the  preponderance  of  power 
was  with  the  nations  whose  organization  and  energies  were  so  called 
out  by  the  Crusades. 

It  is  true  that  for  the  time  being  that  war  was  a  new  impetus 
to  the  Church  sway ;  but  this  only  makes  the  period  of  1271,  at  the 
close  of  the  war,  the  more  conspicuous  as  the  turning  point  in  the 
fortunes  of  that  mighty  element  which  so  long  ruled  the  world. 

It  is  said  that  after  forty  days  Noah  sent  out  a  raven  and  a  dove, 
to  test  the  stage  of  the  waters.  We  understand  that  it  was  forty 
days  after  the  waters  began  to  abate.  It  does  not  speak  definitely 
about  it ;  but  says  that  it  came  to  pass  at  the  end  of  forty  days  Noah 
opened  the  window  of  the  ark,  and  sent  out  the  raven  and  dove.  It 
would  have  been  folly  to  have  sent  them  out  before  the  waters 
abated,  and  so  it  must  have  been  even  after  the  ark  rested  on  one 
of  the  high  peaks  of  Ararat,  but  before  the  other  high  mountains 
were  seen.  Noah  became  sensible  of  the  abatement  of  the  waters 
when  the  ark  rested  on  the  mountains  the  seventeenth  day  of  the 
seventh  month.  He  therefore  waited  forty  days  more,  and  then 
makes  a  test  of  the  stage  of  the  waters,  already  knowing  that  they 
were  being  abated.  Now  forty  days  after  the  seventh  day  of  the 
seventh  month  will  make  it  the  twenty-seventh  day  of  the  eighth 
month,  or  in  the  year  1359,  according  to  this  system  of  reckoning 
this  sacred  year. 


MYSTERY.  .  101 

It  is  here,  then,  we  must  look  for  the  event  corresponding  to  the 
sending  out  of  the  raven  and  dove.  In  this  system  of  interpretation 
fowls  have  reference  to  traditionary  notions.*  The  reasoning  would 
therefore  be,  that  at  that  time  two  traditions  of  the  Church  found 
an  expression,  and  came  in  contact  with  the  established  religion. 

The  fact  of  their  doing  so,  especially  if  differing  from  the  practice 
and  creed  of  the  Church,  would  be  a  test  of  the  state  of  religious 
liberty. 

The  waters  of  the  flood  are  identical  with  that  established  order 
of  church  belief  which  seeks  to  silence  new  theories  and  teaching ; 
and  hence,  whatever  of  doctrine  finds  an  expression,  must  come 
under  the  ordeal  of  its  power  and  arbitrary  disposition. 

Now,  for  the  period  of  which  we  speak,  a  righteous  sentiment  em- 
bodied two  traditionary  notions  of  belief,  and  brought  them  in  con- 
tact with  the  interests  of  the  regular  Church. 

The  one  of  these  notions  was,,  that  there  should  be  developed  in 
its  fortunes  an  opposing  person,  power,  or  office,  which  in  effect 
should  be  contrary  to  the  true  spirit  of  Christianity.  This  notion 
was  revived  and  directed  against  the  then  existing  order. 

The  other  notion  was,  that  of  the  liberty  of  churches.  Both  of 
these  ideas,  we  say,  at  the  time  we  speak,  as  applied  to  the  Church, 
were  merely  traditionary.  The  liberty  of  churches  was  obscured 
by  a  centralization  that  merely  permitted  an  indistinct  notion  of 
liberty.  The  idea  agreeing  with  the  raven,  concerning  the  anti- 
christian  character  of  the  Komish  Church,  had  been  half  expressed 
before,  and  was  suspiciously  watched  by  the  conservative  clergy. 
It  was  not  agreeable  to  its  interests  or  its  peace;  and  for  this  very 
reason  was  remarkably  adajDted  to  be  a  test  of  the  religious  liberty 
that  could  be  enjoyed  at  that  time.  It  is  to  be  observed,  however, 
that  though  the  raven  did  not  return  to  Noah,  in  the  ark,  it  had  to 
fly  round  about  until  the  waters  were  further  abated.  John  Wick- 
liffe  was  mainly  instrumental  in  giving  application  to  both  of  these 
traditionary  impressions,  as  the  history  of  this  time  will  show. 
But,  on  the  point  of  the  doubtful  characters  of  the  then  ruling 
order,  he  was  not  outspoken.  He  opposed  it  in  every  way  most 
actively  and  effectively,  but  there  was  a  policy  restraining  him  from 
an  unreserved  expression  concerning  the  anti-christian  character  of 
the  papal  authority. 

This  was  prudent,  because  he  had  many  points  to  make,  and  it 
would  have  been  difficult  to  carry  them,  when  the  reverence  of  the 
Holy  See  was  yet  strong,  if  he  had  been  as  bold  and  severe  as 
Luther  and  other  reformers.     The  fact  is,  the  raven  found  no  de- 

*See  page  46. 


102  >  MYSTEBY. 

cided  resting-place.  The  notion,  though  strongly  implied,  as 
agreeing  with  the  raven  being  sent  out,  was  yet  not  emphatically 
defined  and  applied.  Nevertheless,  the  idea  remained,  gathering 
strength,  until  it  found  an  expression  in  comparative  safety  in  the 
more  favorable  opportunities  of  Protestantism.  The  record  says, 
the  raven  went  to  and  fro,  until  the  waters  were  dried. 

The  dove  returned  to  the  protection  of  the  ark.  The  notion  of 
liberty  of  local  churches  found  a  sympathy  with  kings  and  the 
civil  authority,  because  the  interference  of  the  See  of  Rome  into 
the  affairs  of  different  churches,  involved  an  interference  into  the 
civil  affairs  of  the  country,  or  nation.  The  time  was  not  ripe  for  the 
unprotected  advocacy  of  church  liberty;  and,  therefore,  we  find  that 
the  sympathy  of  kings  was  opportune  for  keeping  alive  the  senti- 
ment. This  is  expressed  by  the  dove's  returning  to  the  ark.  But, 
after  seven  days  we  find  the  dove  sent  out  again,  and  returning  in 
the  evening,  bearing  a  fragment  of  the  olive  tree  plucked  off,  giving 
evidence  that  the  flood  had  abated,  and  that  a  remnant  of  trees 
was  preserved  and  reappearing  above  the  waters.  Seven  days  longer, 
would  make  the  time  near  1377.  It  is  remarkable  of  that  period 
that  Wickliffe,  the  very  one  who  was  mainly  instrumental  in  troub- 
ling the  regular  church  with  these  notions,  was  one  of  a  number 
sent  to  confer  with  the  Pope  concerning  the  restraints  and  griev- 
ances of  the  English  Church.  In  other  words,  he  went  to  be  peace- 
ably received,  and  to  bring  back  evidence  of  the  modified  disposition 
of  the  Romish  Church,  which  he  had  been  so  instrumental  in 
effecting. 

The  writer  says,  *'  returned  with  an  olive  leaf  plucked  off." 

**  He  waited  other  seven  days  and  sent  out  the  dove  again,  which 
returned  not  again."  This  other  seven  days  will  indicate  the 
eleventh  day  of  the  ninth  month,  or  in  1393.  About  this  time  the 
schism  which  had  continued  under  Clement  VII.,  was  perpetuated 
by  Benedict  XIII.,  so  that  the  hope  of  ending  the  division  at  the 
death  of  Clement  was  gone.  In  the  opposing  claims  of  the  popes 
and  anti-popes,  it  could  not  be  seen  clearly  where  the  head  of  the  in- 
fallible church  was  represented.  Had  it  been  a  temporary  division, 
measured  by  the  life  of  the  person  who  originated  it,  the  reverence 
of  the  people  might  have  turned  to  the  papal  authority,  and  not 
taken  a  reaction  in  favor  of  new  doctrines  and  a  new  order.  The 
violent  contentions,  not  to  say  wars,  of  the  former  contestants.  Ur- 
ban and  Boniface  on  the  one  hand,  and  Clement  on  the  other,  had 
left  an  unfavorable  effect,  both  for  unity  and  respect  of  the  supreme 
claims. 

When,  therefore,  Benedict  appeared  as  the  successor  of  Clement, 


MYSTERY.  ,  103 

the  general  party  sentiment  took  advantage  of  the  situation,  partly 
from  disgust,  and  partly  from  a  sincere  desire  to  renovate  the  Chris- 
tian faith.  Such  leading  spirits  as  John  Huss  and  Jerome,  of 
Prague,  headed  afresh  the  opposition  to  church  presumption,  whilst 
civil  authorities,  or  nationalities,  were  eager  to  second  the  efforts  of 
the  reformers.  The  perpetuated  division  of  a  Church  which 
claimed  a  special  unity  and  supremacy,  was  the  nick  of  time  for  the 
assertion  of  Church  and  personal  liberty  by  the  reformers.  They 
availed  themselves  of  the  opportunity,  and  placed  on  record  a  fact 
which,  in  itself,  was  the  effort  of  religious  liberty  to  find  a  lodgment 
in  the  earth;  but  which,  applied  to  the  account  of  the  flood,  corre- 
sponds to  the  sending  out  of  the  dove  to  test  the  stage  of  the  waters, 
and  to  find  evidence  of  its  decrease.  It  must  not  be  overlooked 
that  there  are  so  many  stages  in  the  account  of  the  flood,  and  that 
the  dates  of  them  are  given. 

When  we  consider  the  rise,  spread,  and  attainments  of  the  rigid 
•church  force  amongst  us;  how  that  it  became  so  universal,  reached 
the  summit  of  power,  and  then  retrograded  according  to  the  suc- 
cessive events  which  checked  and  destroyed  its  power;  when  we 
consider  the  degrees,  in  its  waning  influence,  and  the  great  interest 
that  has  been  taken  in  the  events  that  have  contributed  to  this  end, 
it  is  forcibly  suggestive  of  an  application  to  the  flood;  but  the  inter- 
-est  which  has  been  taken  in  its  history  is  derived  from  the  struggles 
of  righteousness,  knowledge,  controversy,  and  reform,  during  the 
long  period  of  the  dark  ages.  Tell  us  that  these  have  been  pre- 
served from  destruction;  that  the  world  breathes  freer  because  of  it; 
that  the  whole  Church  history  is  an  account  of  it;  that  our  present 
•enlightened  and  peaceful  condition  is  the  consequence,  and  what 
then  ?  Why  all  these  things  are  foretold  of  old,  and  prefigured  in 
the  history  of  Noah,  because  it  was  thought  the  triumphs  of  prog- 
ress are  interesting  and  important. 

Now,  in  the  tenth  month,  in  the  first  day  of  the  month,  were  the 
tops  of  the  mountains  seen.  Here,  then,  is  another  era  in  the  abate- 
ment of  the  waters.  This  would  agree  with  1441,  adhering  to  the 
year,  month,  and  day  system  herein  pursued.  Well,  what  was  the 
aspect  of  affairs  at  that  date,  agreeing  with  the  tops  of  the  mount- 
ains being  seen  ?  The  decrease  of  the  waters  agrees  with  a  decrease 
of  the  central  and  dogmatic  spirit  of  the  general  Church.  The  sen- 
timents of  the  latter  have  been  indicated  from  time  to  time,  by  the 
tone  of  the  General  Councils.  Those  assemblies  represent  the  stage 
of  liberal  feeling  that  was  reached  at  the  several  periods  in  which 
they  were  held.  The  Eighteenth  General  Council,  was  held  at 
Basle,  lasting  from  1481  to  1443.     The  decisions  of  this  Council  are 


104  MYSTERY. 

important,  as  bearing  on  this  subject,  and  showing  the  bent  of  the 
public  mind  at  that  time.  The  Council  declared  itself  superior  to 
the  Pope,  thus  striking  at  that  centralization  which  has  so  long 
held  the  arbitrary  element  in  authority.  They  defined  his  proper 
province  limiting  his  power.  They  summoned  him  to  appear  to 
answer  charges  against  him,  and  on  his  refusal,  deposed  him  from 
his  authority.  They  made  concessions  to  the  Hussites,  who  were 
the  reformers,  and  took  into  consideration  various  progressive 
changes. 

The  arts  revived  at  this  time,  or  received  new  additions.  The 
spirit  of  enterprise  and  commerce  exchanged  the  thoughts  and  doc- 
trines as  well  as  the  commodities  of  other  nations,  and  the  renewed 
schism  in  the  Church  and  its  more  liberal  spirit,  as  indicated  by 
the  Council  of  Basle,  furnished  the  opportunity  to  organize  the  lan- 
guishing sects  and  sentiments  struggling  for  existence.  Organiza- 
tion which  had  been  suppressed,  nations  which  had  been  religioned 
into  decay,  and  great  necessary  enterprises  and  scientific  institu- 
tions, long  discouraged,  now^were  seen  above  the  stress  of  dicta- 
tion, and  in  a  measure  exercising  a  liberty  that  was  proper,  sharing 
local  matters  of  their  own  business,  and  branching  out  to  a  more 
unrestricted  course  of  thought  and  action.  Thus  were  the  tops  of 
the  mountains  seen,  in  1441,  or  on  the  first  day  of  the  tenth  month. 

•'And  it  came  to  pass,''  says  the  writing,  "  in  the  six  hundred 
and  first  year,  the  first  month,  the  first  day  of  the  month,  the  waters 
were  dried  up  from  off  the  earth."  Here  is  nearly  a  year  of  this 
flood,  and  now  the  waters  were  said  to  be  dry  to  a  certain  extent ; 
not  fully,  as  evidenced  by  the  record  continuing  to  say,  that  "in 
the  second  month,  in  the  seven  and  twentieth  day  of  the  month, 
was  the  earth  dry." 

These  are  different  times,  but  at  each  the  earth  is  said  to  be  dry ;; 
but  of  course  we  understand  that  it  means  in  a  comparative  degree. 
At  one  time  Noah  removes  the  covering  of  the  ark  ;  at  the  other  he 
came  out  of  the  ark. 

The  first  of  these  times,  being  the  first  year  and  first  month,  is  in 
1581  ;  the  other  in  the  year  1687.  The  former  period  is  noted  for 
the  Protestant  league  of  the  northern  countries  of  Europe,  and  the 
consequent  rupture  with  Spain.  The  latter  power  was  the  most 
active  and  powerful  representative  of  arbitrary  rule  and  perverted 
church  authorit}^  which  the  times  presented.  The  hinderance  to 
the  wishes  and  feelings  of  the  northern  countries,  wherein  they  de- 
sired freedom  for  themselves  and  others,  was  painfully  apparent  in 
the  power  and  government  of  Spain.  Perhaps  this  period  is  noted 
more  for  its  presenting  a  first  cause  in  the  reformation,  than  that  the 


MYSTERY.  105 

time  was  particularly  remarkable  for  civil  and  religious  liberty.  The 
record  only  implies  that  the  earth  was  dry,  in  a  comparative  degree, 
to  former  times.  However,  the  relief  that  was  experienced  by  those 
countries  whose  sentiments  were  so  averse  to  the  Spanish  policy, 
must  have  been  a  great  one,  as  soon  as  they  had  even  made  the  re- 
solve that  they  would  no  longer  be  subject  to  the  dictations  of  for- 
eign despotism,  associated  as  it  was  with  so  much  that  hindered  the 
free  exercise  of  more  liberal  doctrines.  Not  only  this  ;  the  denial 
of  the  Spanish  yoke  meant  the  immediate  organization  of  those 
countries  in  a  system  in  accordance  with  the  spirit  of  the  reforma- 
tion, and  it  meant  a  refuge  for  the  persecuted  from  the  neighboring 
nations. 

But  the  earth  is  implied  to  be  dry  in  a  greater  degree  in  the  sec- 
ond month  and  the  twenty-seventh  day. 

This  being  about  the  year  1687,  brings  us  right  to  the  time  of  the 
memorable  proclamation  of  the  catholic  Prince,  James  II.,  of  England. 
In  that  proclamation,  after  professing  the  catholic  faith,  he  decreed 
free  toleration  for  all  religions.  Though  this  was  not  endorsed  by 
his  church,  nor  yet  his  authority  supported,  the  announcement  came 
like  a  flash  of  lightning  upon  other  nations  and  churches.  The 
Protestant  princes  caught  up  the  cry,  and  being  successful  in  the 
contest  then  raging,  were  in  a  position  to  put  this  policy  in  practice. 
Immediately  after,  on  the  ascension  of  William  III.,  of  Orange,  all 
the  dissenting  sects  and  religions  were  accorded  the  privilege  of 
pnblic  worship. 

This  was  liberty  in  one  country,  at  least  at  that  time,  and  one 
too  whose  influence  was  chief  among  the  northern  nations,  and  the 
main  opponent  to  the  flood  element  as  politically  manifest.  How- 
ever, the  Catholics  and  Unitarians  were  excepted  from  the  tolerant 
decrees  at  that  time;  and  this  reminds  us  that  it  is  not  implied,  even 
at  this  date,  that  the  mystical  earth  is  completely  dry.  The  fact  is, 
that  it  was  over  a  hundred  years  after  this  time,  before  this  spiritual 
flood  could  be  said  to  be  gone  entirely.  Even  then  it  was  only  in 
some  favored  countries.  This  fact  is  not  a  disagreement  with  the 
record  of  the  flood;  for  the  account,  which  unqualifiedly  says,  the 
earth  was  dry  on  the  first  day  of  the  first  month,  still  gives  us  a  pe- 
riod nearly  two  months  after,  where  it  says  apparently,  that  the  earth 
was  not  dry  until  then.  This  manner  of  implying  comparative  de- 
grees will  admit  of  other  periods  being  named  in  our  modern  history 
where  this  mystical  earth  is  still  dryer,  without  any  contradiction  or 
disparagement  to  the  account  of  the  flood  as  a  complete  one. 

We  judge  that  the  object  was  to  begin  where  this  element  became 
an  extraordinary  experience  in  the  history  of  the  times,  and  end 


106  MYSTERY. 

■where  it  ceased  to  be  so.  But,  we  call  attention  to  the  indisputable 
fact,  that  in  this  country,  at  least,  the  flood  is  all  passed  and  the 
ground  has  long  been  dry.  There  is  no  dictation  of  belief  and  con- 
duct now.  On  the  contrary,  principles  might  be  entertained  and 
promulgated  subversive  even  of  morality,  and  flourish  like  a  green 
bay  tree,  without  molestation.  If  there  are  any  foolish  enough  to 
worship  plants,  animals,  images,  sun,  moon,  or  stars,  they  can 
enjoy  their  opinion  and  exercise  their  belief.  Some  teach  that  there 
is  no  authorized  religion;  that  the  Bible  is  foolishness;  and  even 
press  hard  upon  the  long  cherished  institutions  of  society.  These 
being  in  the  minority,  assume  the  aggressive,  but  call  forth  no  spirit 
like  that  which  kindled  the  fires  around  the  former  dissenters,  and 
drowned  the  voices  of  witches  in  the  flames.  We  have  traveled  a 
rough  road,  and  come  to  this  state  of  things.  This  is  the  aspect  from 
the  present  view,  and  this  has  been  the  condition  for  some  time. 

Another  consideration  is  in  point.  We  must  not  think  that  even 
in  our  favored  land,  with  its  renovated  sects  and  restraining  laws  of 
liberty  of  speech  and  conscience,  that  there  is  no  opportunity  for 
the  elements  of  this  spiritual  flood.  We  argue  that  if  this  perse- 
cuting sentiment  were  encouraged,  even  to-da}'-  there  could  be 
aroused  an  enthusiasm  in  this  boasted  land  of  liberty,  which  would 
interpret  itself  a  password  to  go  beyond  the  picket  guard  of  common 
■humanity  and  constitutional  law  and  deal  with  unorthodox  and 
infidels,  as  in  the  days  of  old.  But  the  forces  are  well  balanced, 
and  the  restraint  effectual.  Hence  the  state  of  the  waters.  The 
earth  is  dry,  and  that  centralized,  arbitrary,  persecuting  church 
■element  has  subsided. 

Well,  what  has  it  accomplished  ?  Why,  it  had  a  charge  of  de- 
struction, and  since  the  era  of  its  influence,  has  appealed  to  the 
fears  of  men,  both  physically  and  spiritually.  It  had  a  medium 
through  the  Eoman,  Greek,  Mohammedan  and  Protestant  churches, 
and  sought,  with  an  eager  and  zealous  hand,  the  debasing  supersti- 
tions of  Paganism.  In  the  dark  ages,  when  kings  lacked  righteous- 
ness, and  the  people  were  distracted  by  vice  and  war,  its  supremacy 
was  beneficial;  but  that  supremacy  furthered  the  object  to  reach 
ancient  principles  and  systems  with  destruction;  and  so,  rising  up 
like  a  mighty  flood,  it  covered  all  abroad  and  changed  the  state  of 
the  world. 

But  this  is  not  all.  It  did  not  discriminate  between  the  mythol- 
ogy of  Paganism  and  the  principle  of  true  Christian  philosophy.  It 
made  war  with  everything  before  it  or  within  its  reach,  and  sought 
to  moldcthem  to  its  own  likeness.  In  its  rasher  outbreaks  it  said  : 
tbelieve^nd  renounce,  or  die;  and  in  a  more  spiritual  mood  it  but 


MYSTERY.  107 

said  :  adhere  and  conform  to  this,  or  be  eternally  damned.  There- 
fore its  fitful  zeal  broke  out  in  importunities  or  torture,  according 
to  the  spirits  of  the  times,  and  arrayed  itself  in  antagonism  to  gross 
evils,  as  well  as  to  liberty  of  conscience  and  candid  investigation. 

Now,  we  assert  that,  bub  for  the  protection  furnished  by  the  civil 
political  power,  there  would  have  been  no  place  of  refuge  from  the 
storm ;  for  the  watchword  was  not  righteousness,  but  conformity ; 
and  we  behold  to-day  the  glory  of  the  Christian  religion,  not  in  the 
ranks  of  its  old  forms  and  ceremonies,  but  among  the  outcasts  from 
its  orthodox  creeds. 

Division  after  division  has  agitated  and  rent  the  Church,  but  all 
for  good.  That  prophecy  which  said  that  the  chosen  people  should 
T^e  seven  times  refined,  meant  not  the  lingering  among  dead  ceremo- 
nies when  a  new  stage  of  attainment  was  to  be  reached.  But  the 
old  institutions  held  all  they  could  with  an  iron  hand,  and  each  in 
turn  manifested  the  same  spirit,  though  in  a  less  degree. 

Now,  the  ark  rested  on  the  mountains  of  Ararat.  In  like  manner 
on  the  mountains  of  individual  and  incorporated  enterprises,  peace- 
iul  occupations,  scientific  objects  and  local  interest,  rest  the  ship  of 
civil  government  which  has  protected  us  while  we  have  agitated  and 
matured  our  principles  of  belief,  encouraged  us  in  the  pursuit  of 
knowledge,  seconded  our  efforts  of  religious  reform,  and  laid  deep 
and  firm  the  foundations  of  absolute  liberty  of  conscience  and  all 
natural  rights  and  improvements. 

The  history  of  Noah,  we  have  said,  is  evidently  an  account  of  lit- 
eral matters  and  men,  but  appropriated  by  prophecy  to  cast  a  simili- 
tude of  future  events.  Having  served  the  application,  we  revert  to 
the  text-matter  in  the  book  of  John.  "And  when  he  had  opened 
the  second  seal  I  heard  the  second  beast  say.  Come  and  see."  Now 
the  second  beast  is  the  political  system  in  a  general  sense,*  and  its 
history  and  office  in  the  world  is  an  invitation  to  come  and  see 
whether  or  not  these  things  are  so.  This  interpretation  reveals  a 
system  of  dealing  which  appeals  to  the  fears.  It  is  the  objection- 
able system  of  the  flood  element ;  and  John  says,  *' there  went  out  a 
red  horse;"  that  "power  was  given  unto  him  that  sat  thereon  to 
take  peace  from  the  earth,  and  that  they  should  kill  one  another ;" 
and  that  "there  was  given  him  a  great  sword."  A  red  horse,  ac- 
"Cording  to  the  plan  pursued  here,  refers  to  that  system  of  appealing 
to  the  fears  which  is  one  of  the  distinct  manners  of  persuasion,  as 
better  explained  in  previous  pages  of  this  work.f  To  make  any  fur- 
ther comments  on  this  verse,  which  speaks  of  the  effect  of  the  open- 
ing of  the  second  seal,  would  be  but  a  reiteration  of  the  same  char- 

*See  page  8.  tSee  pages  77  to  80. 


108  MYSTERY. 

acter  and  history  of  which  we  have  spoken,  and  which  is  but  the 
arbitrary  system  peculiar  to  the  figurative  flood.  "  He  that  sat  on 
him,"  refers  to  the  principle  which  prevailed  in  that  system.  It 
must  be  borne  in  mind  that  the  lamb  that  is  represented  as  opening 
these  seals  is  but  the  application  of  a  philosophical  system  to  the 
scriptures ;  and,  according  to  this  plan,  system  is  the  object  of  animal 
distinction ;  that  is,  when  the  name  of  an  animal  is  mentioned,  it 
refers  to  its  corresponding  system.  If  the  reader  will  turn  to  where 
this  is  explained,  at  the  commencement  of  this  essay,  it  will  save  a 
repetition,  and  enable  him  to  follow  us  intelligibly.* 

The  covenant  of  God  being  the  book  that  is  spoken  of  in  Eevela- 
tion,  we  must  pursue  the  writing  which  treats  particularly  of  that 
covenant.  The  history  of  Abraham  is  the  next  in  order,  and  the 
prominence  of  this  personage  in  the  sacred  writing  also  has  its 
significance.  "We  will  not  say  the  person  of  Abraham,  but  that 
part  of  the  sacred  history  which  relates  to  him  and  his  seed.  Now, 
the  Lord  blessed  Abraham,  saying,  that  '  *  in  him  and  his  seed  all 
nations  should  be  blessed."  The  several  writers  of  the  old  and  new 
Testaments  refer  to  him  as  the  beginning  of  the  race  of  promise. 
In  the  Jewish,  Christian,  and  Mohammedan  religions,  he  is  made 
to  figure  as  the  father  of  their  hope  and  their  future  reward.  The 
writing  of  Eevelation,  which  we  are  considering,  is  a  retrospect  as 
well  as  a  prophecy  of  the  unfolding  of  God's  intentions.  These  in- 
tentions are  expressed  afresh  from  time  to  time,  by  the  history  of 
the  principal  Bible  characters.  Through  these  we  know  of  the  cove- 
nant of  God,  because  they  are  connected  with  it,  or  have  been  in- 
strumental in  bringing  it  to  reality.  But,  it  is  equally  true  that 
what  we  lack  in  knowledge  concerning  the  same  covenant,  is  because 
of  the  half  expressed  mysteries  and  mystical  character  of  these 
writers.  Therefore,  because  they  are  connected  with  the  giving  of 
the  covenant,  we  look  to  their  writings,  or  history,  to  identify  the 
book  sealed  with  seven  seals;  and  because  their  writings  are  unex- 
plained, and  hence,  misunderstood,  it  is  in  them  that  the  seals  exist. 
Where,  indeed,  will  you  find  the  '*book  in  the  right  hand  of  him 
that  sits  upon  the  throne,"  but  in  the  covenant  of  God  to  men  ? 
Where  will  you  find  that  covenant  expressed  but  mainly  in  the  writ- 
ings of  the  Bible;  and  if,  in  that  covenant,  which  comes  through 
these  writers,  there  are  hindrances  to  the  reading  of  its  full  import, 
where  are  the  seals  but  in  the  several  principal  writings  ?  When,, 
therefore,  we  have  come  to  consider  the  third  seal,  we  have  simply 
come  to  the  third  principal  division  of  the  sacred  writing.  First, 
Adam  is  represented,  and  his  history  found  susceptible  of  a  double 

*See  pages  39  and  40. 


MYSTERY.  109 

interest.  Then  comes  Noab  and  his  era,  and  there  is  found  some- 
thing concealed  there.  But  now  we  have  come  to  Abraham,  unto 
whom  God  said,  "  Get  thee  out  of  thy  country  and  people,  and  I 
will  make  of  thee  a  great  nation."  To  the  race  of  Adam  it  was  inti- 
mated that  they  should  triumph  over  the  seductions  of  an  imperfect 
nature,  though  subject  to  care  and  sorrow.  Then  Noah,  in  turn, 
received  assurance  that  through  him  and  his  descendants  there  were 
mercy  and  salvation,  according  to  righteousness.  But  it  was  said 
to  Abraham  that  his  seed  should  be  blessed,  and  be  as  numerous  as 
the  sand  on  the  sea-shore;  and  Abraham,  on  his  part,  heeded  the  in- 
junction to  walk  before  God,  and  be  perfect. 

Thus,  the  Almighty,  from  time  to  time,  selected  men  of  good 
behavior,  that  he  might,  through  them,  make  a  formal  declaration 
of  his  good  intentions,  and  renew  his  covenant  of  grace. 

We  say  he  selected  men  of  good  behavior,  of  righteous  conduct, 
on  whom  to  pronounce  his  blessings;  thus  showing  that  he  expects 
and  requires  all  men  to  come  to  that  fair  valley  of  righteousness, 
where  his  mercy  and  favor  is  as  sure  as  the  promise  made  to  our 
fathers.  Well ;  but  we  have  said  that  these  persons  in  scripture 
history  are  designed  to  give  prominence  to  principles  which  are  im- 
portant in  moral  progress.  As  the  men  selected  were  righteous,  so 
the  principles  intended  are  approved  and  commended. 

We  say  that  the  object  of  the  sacred  history  of  the  Bible  was  to 
watch  the  course  of  literal  events,  and  select  favorable  incidents 
which  could  be  wrought  with  divine  authority,  to  cast  likenesses  of 
more  invisible  realities.  The  principles  on  which  men  act,  by  which 
they  are  degraded  or  exalted,  are  the  first  considerations  on  which 
sacred  writing  is  founded.  It  would  follow,  then,  that  so  far  as 
sacred  history  is  concerned,  it  might  have  been  the  result  of  divine 
interposition,  in  order  that  the  event  recorded  would  present  a  true 
picture  of  the  thing  intended.  On  the  same  ground,  individual 
character  and  history,  so  far  as  it  figures  in  the  sacred  volume,  may 
have  been  molded  by  a  set  purpose,  that  the  hidden  principles  of 
life  may  be  pointed  out. 

Now,  whatever  may  be  indicated  of  the  divine  intention  through 
the  figure  of  Abraham,  must  be  done  through  his  literal  history  and 
the  relation  he  bears  to  moral  attainments.  The  first  fact  to  be  con- 
sidered is,  that  with  Abraham  commences  the  first  definite  religious 
promise ;  and,  as  a  philosophical  deduction  therefrom,  it  would  fol- 
low that  Abraham  represented  the  first  principle  in  the  list  of  saving 
and  progressive  influences.  It  is  said  that  Abraham  begat  Isaac ; 
that  Isaac  begat  Jacob,  and  that  Jacob  begat  the  twelve  patriarchs. 
^Whoever  has  carefully  read  the  old  and  new  Testaments  cannot  help 


110  MYSTERY. 

wonder  at  the  prominence  these  characters  have  in  the  whole  writ- 
ing. It  seems  that  after  the  introduction  of  Abraham,  Isaac,  Jacob 
and  the  twelve  patriarchs,  there  was  a  completeness,  and  that  the 
fathers  were  all  revealed  in  them. 

They  immediately  assumed  a  comprehensive  position  ;  and  their 
names  were  engraved  in  the  early  religious  system  which  has  ripened 
into  Christianity. 

During  the  wanderings  of  the  Jews  and  the  giving  of  the  law, 
there  were  curious  signs,  indicated  by  the  names  of  the  tribes.  On 
the  shoulders  of  the  garments  of  the  high-priest  they  were  set  in 
precious  stones,  and  further  adorned  the  breast-plate  of  that  gar- 
ment which  the  chief-priest  was  required  to  don  when  appearing 
before  the  Most  High.  The  distinction  of  the  tribes  was  long  main- 
tained after  the  nation  of  the  Israelites  was  broken  up,  and  even^ 
Christianity  revived  the  sacred  names  in  its  ideal  of  the  new  Jeru- 
salem. 

The  prophet  spake  of  the  destinies  of  the  household  of  faith,  evi- 
dently comprehending  all  nations  and  creeds,  and  yet  resolving  them 
all  under  one  head  of  the  seed  of  Abraham,  or  of  the  tribes  of  Israel. 

Under  a  new  dispensation,  where  Abraham  knows  us  not,  and 
where  we  know  him  but  to  reject  the  literal  assumptions  of  his; 
race,  how  is  it  that  we  are  the  children  of  Abraham,  if  not  through 
our  identity  to  the  principle  which  he  represented  ?  It  is  no  longer 
believed  that  the  blessing  to  Abraham  and  his  seed  was  according 
to  the  flesh,  but  rather  by  the  same  model  of  conduct  and  belief. 
But  the  fact  that  with  Abraham  commences  the  first  definite  prom- 
ise, leads  us  to  inquire  what  is  the  first  principle  of  religious  prog- 
ress attended  with  a  blessing.  As  Abraham  goes  back  to  the  be- 
ginning of  the  authoritative  system  of  religion,  so  any  application  of 
his  history  to  the  world  of  principle  must  place  him  at  the  com- 
mencement. 

The  stages  of  life  and  intelligence  commence  thus:  First,  obser- 
vation; next,  experience;  then  reason.  Even  the  animal  creation 
reach  this  second  stage,  and  even  seem  to  approach  the  third;  but 
with  the  human  race,  where  the  capacity  of  unlimited  progress  is 
given,  the  third  degree  is  the  crowning  distinction  of  the  race.  But 
with  both  animals  and  men,  the  observing  faculty  is  the  first  degree 
of  their  advancement.  At  the  dawn  of  life,  the  young  open  their 
eyes  and  look  about  them,  and  through  the  senses  observe  what 
exists,  to  be  seen,  felt,  or  heard.  Observation,  therefore,  according 
to  the  beginning  of  intelligence,  is  the  first  principle  of  promise,, 
because  it  is  the  father  of  further  development,  and  the  beginning, 
of  the  knowing  power.     The  fact,  however,  of  Abraham's  life,  pre- 


\ 


MYSTERY.fxJKlV^RS-U.^  ^^^ 

sents  him  in  the  commencement  of  a  religious  reform.  The  nation 
in  which  he  dwelt  was  given  to  idolatry;  and  it  was  said  to  him,, 
**  Get  thee  out  from  thy  country,  and  from  thy  kindred,  and  from 
thy  father's  house."  Here  was  a  voice  breaking  in  upon  the  habits 
and  associations  of  former  life,  which  appealed  to  the  observing 
faculty.  Perhaps  it  spake  to  Abraham  in  the  immensity  of  creation, 
in  the  awful  stillness  of  the  night,  with  the  great  starry  heavens 
outspread  with  the  work  of  God.  Perhaps  it  breathed  in  stealthily 
whispers,  whilst  he  slept,  or  indescribably  impressed  his  conscience 
whilst  he  looked  and  hearkened  to  the  voice  of  God  in  nature. 

The  very  point  that  Abraham  was  at  all  disposed  to  act,  when  he 
heard  the  voice  of  the  Lord,  shows  that  he  was  of  that  meditative 
disposition  and  habit  which  identified  him  with  the  ready  hearer  of 
all  truth,  and  unto  whom  is  the  beginning  of  the  promise.  We  say 
that  Abraham  identified  himself  "with  the  principle  of  observation, 
or  religious  disposition  of  hearing,  which  is  so  essential  to  any  pos- 
sible reform,  or  moral  and  revealed  instruction.  When  he  was 
called  upon,  and  was  found  a  willing  hearer,  he  was  blessed  as  the 
representative  of  that  preparatory  disposition  which  looks,  sees,  and 
hears.  Therefore,  he  became  the  father  of  all  who  turn  from  un- 
righteousness, from  having  seen  God  in  his  works,  or  heard  him  in 
nature  or  revelation.  How  much  of  the  woe  that  fills  the  world 
could  be  banished  if  we  could  but  get  the  ear;  could  attract  the  at- 
teution,  and,  therefore,  reach  the  consciences  and  the  heart.  How 
important  is  that  disposition  which  turns  aside  to  listen  to  the  voice 
of  the  Deity,  in  all  the  wondrous  works  of  the  universe.  Why 
cannot  you  make  converts  from  among  the  ungodly  ?  Mainly  be- 
cause, by  reason  of  sensuality,  their  moral  ears  are  not  open.  They 
will  not  visit  your  churches,  heed  your  admonitions,  or  care  whether 
the  heavens  declare  the  handiwork  of  God,  or  the  Bible  his  attri- 
butes. It  is  probable  that  when  Abraham  was  invited  to  leave  his 
country  and  people,  his  attentive  disposition  contrasted  strongly 
with  his  kindred  whom  he  left. 

The  divine  mind,  comprehending  the  bearing  that  the  father  of  a 
definite  religion  would  have  on  the  world  of  principles,  blessed  him 
there  and  then,  for  a  sign  forever.  And  as  Abraham  is  the  begin- 
ning and  father  of  a  definite  religion,  so  observation  is  the  beginning 
principle  in  every  intelligence,  as  well  as  of  every  possible  reform. 
We  mean  that  kind  of  observation  which  takes  cognizance  of  mat- 
ters pertaining  to  the  relation  of  God  to  men,  and  vouchsafes  an 
interest  which  brings  them  within  the  reach  of  moral  suasion. 

The  history  of  Abraham  being  the  primary  beginning  of  the  school 
of  religious  hope  and  promise,  we  can  also  expect  of  it  to  show 


112  MYSTERY. 

liow  the  beginning  of  intelligence  suggested  the  religious  principles. 
"When  men  began  to  observe,  they  began  to  experience;  therefore, 
experience  is  begotten  of  observation.  But  reason  follows  experi- 
ence, as  a  natural  offspring;  and  when  it  became  developed,  and 
began  to  apply  itself  to  the  curious  principles  of  life,  it  immediately 
•comprehended  the  necessity  and  existence  of  the  twelve  vital  foun- 
dations of  religion.  These  are,  first,  the  idea  of  a  helper  or  savior, 
and  then  the  principles  of  faith,  atonement,  heaven,  judgment,  God, 
angels,  holy  ghost,  punishment,  reward,  progression,  and  satan. 

It  is  said  that  Abraham  begat  Isaac,  and  that  Isaac  begat  Jacob, 
and  he  the  twelve  patriarchs.  Well,  we  say,  as  a  matter  of  fact, 
coming  down  to  first  principles  of  intelligence,  that  observation  be- 
gets experience;  and  experience,  reason;  and  that  reason,  applying 
itself  to  the  surroundings  of  this  our  literal  life,  begat  the  twelve 
Tital  forces  of  religion  above  enumerated.  This  is  the  order  in 
which  the  progressive  nature  of  man  has  looked  up  to  God,  and  has 
gradually  made  the  discoveries  of  life,  and  of  its  own  necessities. 
The  history  of  Abraham,  so  sacred,  and  yet  he  having  no  pre-emi- 
nence according  to  the  flesh,  is  in  itself  suggestive  of  some  internal 
application. 

The  Almighty  is  not  a  respecter  of  persons,  and  for  the  same  rea- 
son, not  of  nations;  and  whence,  then,  comes  this  solicitude  for  the 
house  of  Israel,  of  the  seed  of  Abraham?  We  answer:  Because  of 
the  importance  of  those  principles  which  exist,  with  which  we  come 
in  contact,  and  which  we  may  misunderstand  or  pervert. 

When  reason  beheld  and  considered  the  attitude  of  the  natural 
world ;  the  inexplicable  dangers  of  disease,  accidents,  and  death ; 
the  besetment  of  its  own  nature,  and  the  longings  and  aspirations 
of  immortality;  when  it  became  amazed  and  terrified,  then  it  realized 
a  necessity  of  human  nature,  and  begat  and  matured  that  principle 
which  desires  and  expects  assistance.  Then,  also,  was  begotten  the 
principle  of  faith,  which  looked  toward  the  heavens  with  more  hope- 
ful mood.  But  when  men  desired  a  supernatural  help  and  direction 
for  every  movement  of  their  wishes,  they  perverted  both  the  prin- 
ciple of  savior  and  that  of  faith.  The  trifling  occurrences  of  every- 
day life  were  construed  into  omens  of  good  or  evil,  and  innumerable 
objects  were  made  to  indicate  the  course  to  be  pursued  to  avoid 
danger  and  secure  good.  The  Almighty  was  not  unmindful  how 
right  principles  could  be  corrupted;  and  hence  that  solicitude  which 
pervades  the  sacred  writing  concerning  the  tribes  of  Israel. 

We  suppose,  also,  it  is  worthy  of  a  revelation  purporting  to  be 
from  the  All-wise,  who  is  indeed  the  father  of  all  nations,  as  well  as 
all  created  things,  that  He  should  make  a  display  of  only  that  which 


MYSTERY.  113 

is  applicable  to  all  people  and  times.  The  literal  view  concerning 
the  tribes,  comes  far  short  of  the  ideal;  and  when  Jacob  gathered 
his  sons  together  for  a  last  blessing,  we  cannot  suppose  that  that 
prophetic  farewell  had  much  to  do  with  the  after  history  of  the 
literal  tribes;  but  rather,  according  to  the  spirit  of  the  Bible  writings, 
it"  looked  away  to  those  principles  which  were  begotten  by  the 
reasonings  of  the  soul,  which  control  all  sects  and  nations,  and 
which  God  estimates  and  foreshadows  as  the  foundations  of  the  uni- 
versal church  and  of  the  "  holy  city."  These  principles  furnish  the 
theme  of  religious  interest,  and  for  this  reason  must  be  the  particu- 
lar object  of  the  scripture  figures.  They  are  the  agitating  cause 
which  makes  church  history,  and  therefore,  the  object  of  prophecy. 
They  are  the  universal  primary  discoveries  of  intelligence  and  of 
reason;  and  therefore,  worthy  to  be  held  up  to  notice  throughout- a 
volume  that  deals  with  spiritual  forces. 

So  Abraham  begat  Isaac,  and  it  was  said  to  Abraham  that  in  Isaac 
his  seed  should  be  called.  This  specification  in  favor  of  Isaac,  re- 
minds us  that  Abraham  begat  Ishmael,  who  was  for  a  while  the  ap- 
parent heir  of  Abraham.  The  application  of  Abraham's  history  rests 
on  the  commencement  of  life's  progress.  It  is  here  we  may  perceive 
that  first  intelligences  are  susceptible  on  point  of  their  fears.  An 
observation  of  the  peculiarities  of  our  own  natures,  and  of  our  sur- 
roundings, makes  us  alive  to  the  fact  that  we  are  vulnerable  on  the 
point  of  fear,  at  the  beginning  of  our  lives,  when  as  yet  there  is  no 
other  part  of  our  nature  to  be  successfully  addressed.  The  govern- 
ment of  children  develops  this  fact.  Observation  reveals  it  every- 
where. The  history  of  nations  which  have  progressed  from  a  state 
of  barbarism  to  a  high  condition  of  civilization,  will  show  how  that 
at  the  commencement  of  their  national  government,  they  acted  on  a 
principle  of  vigorous  appeal  to  the  fears,  and  the  laws  were  enforced 
by  terrible  punishments.  As  a  fact,  the  young  are  found  suscep- 
tible to  this  principle  of  government  before  any  other.  Observation 
perceives  that,  and  acts  upon  it,  consequently,  both  from  the  nature 
of  the  subject  to  be  acted  upon,  and  from  an  observation  of  that 
nature,  a  principle  of  threatening  is  begotten.  In  all  governments, 
observation  perceives  the  necessity  of  this  manner  of  dealing,  and 
hence,  begets  the  principle  of  threatening. 

Now,  Abraham  begat  Ishmael,  of  the  bondwoman  Hagar,  who 
agrees  with  this  existing  fact,  or  principle  of  practical  appeal  through 
the  fears.  We  say,  then,  that  observation  taking  cognizance  of  a 
fact  of  nature  relating  to  all  kinds  of  government,  begets  thereby, 
or  acts  upon  the  principle  of  threatening.  In  the  same  manner 
8 


114  MYSTERY. 

Abraham  begat  Ishmael,  of  whom  it  was  said,  he  shall  not  be  the 
heir. 

In  religious  forces  and  progress,  the  more  favored  child  on  whom 
the  blessing  of  Abraham  should  rest,  is  experience.  "  In  Isaac 
shall  thy  seed  be  called,"  will  then  mean  that  more  may  be  hoped 
from  the  operation  of  experience  than  from  the  terrors  of  law  and 
intimidation.  We  mean  that  kind  of  experience  which  has  made 
trial  of  the  possible  seductions  of  human  nature,  but  which  has  con- 
tinual faith  in  the  progressive  design  of  the  Creator,  and  which, 
being  in  sympathy  with  the  object  of  existence,  has  no  occasion  for 
the  threatening  of  the  law,  or  the  terrors  of  Mount  Sinai.  When 
we  consider  how  many  are  deterred  from  evil  by  the  commandment 
which  says,  do  this  and  thou  shalt  die;  we  are  ready  to  think  that 
the  principle  of  threatening  is  the  first-born  in  the  moral  andreligous 
world.  But  every  man's  hand  is  now  against  that  moral  suasion 
which  would  force  its  measures,  or  glories  in  an  appeal  to  everlast- 
ing torments. 

The  Lord  favored  the  rude  shepherds  of  Egypt,  but  appreciated 
their  primitive  condition  by  affixing  the  penalty  of  death  to  the 
transgression  of  the  law;  but  the  interpretations  of  Paul  which 
makes  Christ  identical  with  Isaac,  speaks  of  better  things.  Christ 
is  the  "first  born  of  every  creature"  unto  whom  has  gathered  the 
experiences  of  the  ages,  and  whose  onward  course  is  modified  unto 
a  spirit  of  love  and  sympathy  with  the  divine  purpose. 

Now,  experience  begets  reason,  which  agrees  with  Jacob  in  that 
line  of  sacred  succession  of  which  the  record  is  so  particular.  Here, 
also,  is  a  condition  to  the  absolute  inheritance  of  Jacob.  Jacob  and 
Esau  were  born  unto  Isaac,  but  the  latter,  though  entitled  to  the 
birthright,  did  not  hold  it  in  sufficient  esteem,  and  was  supplanted 
by  his  brother  Jacob. 

Experience  begets  in  its  natural  course,  both  the  principles  of 
reason  and  of  instruction.  Experience  produced  rules,  guides, 
warnings  and  general  instruction,  which,  all  to  be  summed  in  one 
name,  is  instruction.  Keason  is  a  twin  brother  to  instruction,  aa 
Jacob  was  to  Esau.  In  this  application  we  find  it  to  agree,  both  in 
the  development  of  intelligence  and  in  church  history.  As  a  matter 
of  reality,  experience  begets  the  principle  of  instruction  as  well  as 
reason.  In  its  development  of  the  one,  it  becomes  the  advocate  of 
the  other;  it  inaugurates  the  one  in  the  exercise  of  the  other.  It 
reveals  and  acknowledges  them  both  as  necessary  principles.  In 
the  first  stages  of  intelligence,  wherever  it  may  have  been,  or  to 
whatever  it  may  have  related,  experience  begat  reason  and  instruc- 
tion as  the  first  natural  offspring  of  itself.     In  that  course  of  mental 


MYSTERY.  115 

stages,  which,  like  the  ladder  of  Jacob,  reach  to  heaven;  there  was 
no  place  proper  for  others  in  advance  of  these.  These  are  the' 
legitimate  expectations  after  the  stage  of  experience. 

When  applied   to  church  history,  Esau   reveals  the  element  of 
church-teaching  and  creed;  and  his  prophetic  fortunes  find  a  ful- 
fillment there.     And  of  Jacob,  what  shall  we  say?     Reason  is  a 
help  which  comes  down  from  the  father  of  light.     When,  as, yet, 
there  was  no  revelation  from  heaven,  it  followed  up  the  channels 
that  lead  to  the  throne,  and  cried  aloud,  thou  art  God.    It  made  images 
of  the  manner  of  the  divine  government,  and  alloted  to  every  feel- 
ing and  department  of  life,  a  presiding  genius,  whom  it  called  a  god 
of  the  sphere.    It  looked  up  to  the  heavens  and  wondered,  but  turned 
to  the  earth  and  made  its  facts  reflect  the  truth  out  of  reach.     It 
struggled  and  gathered  the  realities  of  life  together  at  the  verge  of 
eternity,  and  there  made  an  offering  of  inference,  speculation  and 
faith,  that  gave  character  to  all  the  early  religions,  and  comes  down 
to  us  still  full  of  great  thoughts,  evincing  evidence  of  most  earnest 
meditations,  as  well  as  plausible  explanation  of  life's  great  mystery. 
But  the  history  of  reason  is  not  all  satisfactory.     It  shows  much 
of  waywardness  and  presents  phases'that  are  reckless  of  the  matter 
of  God's  existence,  and  not  altogether  impartial  about  the  question 
of  revelation.     In  spite  of  all  this  we  must  claim  that  it  is  this  force 
in  the  sphere  of  mental  progress  that  is  laden  with  the  blessings  of 
the  prophetic  fathers,  and  is  estimated  as  indispensable  to  a  success- 
ful experiment  of  religious  teaching.     All  along  the  whole  course 
the  appeal  to  reason  has  resulted  in  the  mOst  convincing  effect,  in 
either  matters  of  common  observation  or  in  the  perplexing  subject 
of  religion.     Paul  contended  that  men  ought  not  to  think  that  the 
Father  of  all  is  to  be  likened  to  wood  and  stone  ;  and  as  simple  as 
this  consideration  is,  it  seems  not  to  have  had  any  weight  until  rea- 
soned out  in  the  name  of  religion.     Those  who  have  made  innova- 
tions into  the  superstitious  extent,  or  those  who  break  away  from 
all-manner  of  follies,  are  ever  doing  so  by  falling  back  on  the  foun- 
dation of  the  obvious  fitness  of  things,  according  as  discerned  by 
the  perceptions  and  capacities  of  man.     It  would  not,  therefore,  be 
strange  that  the  Bible  should  declare  the  principle  of  reason  to  be 
a  spiritual  seed  of  promise  and  the  Israel  beloved.     But  we  want  to 
invite  attention  to  the  history  of  Jacob  more  particularly. 

He  had  four  wives:  two  of  them  were,  or  had  been,  handmaidens 
of  the  other  two.  The  wives  of  Jacob  would  relate  to  principles 
that  were  discoverable  by  reason,  and  which,  in  the  first  exercise  of 
that  faculty,  would  present  themselves;  we  should  say,  rather,  sub- 
ject realities,  which,  in  themselves,  are  prolific  of  other  principles. 


116  •  MYSTERY. 

When  reason  was  developed,  and  looked  out  upon  life  as  it  ex- 
ists, it  could  not  but  come  in  contact  with  the  fact  of  tribulation 
that  is  so  prominent  in  this  natural  world.  We  may  say  that  it  is 
the  first  remarkable  reality  of  which  the  intellectual  faculty  takes 
notice.  This  is  so,  because  the  innumerable  difficulties  and  per- 
plexities of  life  arrest  our  attention,  appealing,  as  they  do,  to  our 
self-interest  and  safety.  Various  philosophers  have  given  their  theo- 
ries of  the  aspect  of  life  and  its  stern  realities.  Some  have  thought 
that  the  world's  forces  were  almost  equally  divided,  and  that  the 
numerous  evils  we  experience  are  the  consequence  of  the  contend- 
ing interests.  Others  again  have  thought  that  the  principles  of 
good  and  evil  are  co-existent,  because  eternal,  and  that  it  is  a  hope- 
less necessity  forced  upon  us  to  endure  all  the  dread  effect.  What- 
ever have  been  the  theories,  it  is  remarkable  that  all  mental  re- 
searches first  take  notice  of  life's  tribulation,  and  do  homage  to  this 
mother  principle.  If,  then,  reason  would  direct  attention,  or  had 
become  capable  of  giving  attention  to  any  matter  of  life,  this  prin- 
ciple of  tribulation  would  demand  the  first  exercise  of  that  faculty, 
because  it  appeals  so  forcibly  to  the  interest  and  safety  of  human 
nature. 

Individuals  often  exclaim  to  themselves,  My  God !  what  a  world 
is  this!  This  shows  the  aspect  of  life  at  the  first  outlook.  Those 
who  meditate  but  an  instant,  as  certainly  see  the  situation  as  those 
who  make  a  life-long  study.  The  former  break  out  in  sudden  ex- 
clamations, and  then  think  no  more.  The  latter  sullenly  speculate 
on  the  causes,  and  seeH  some  atoning  recourse  to  satisfy  themselves. 
Some  of  the  ancients  considered  the  phases  of  life  ominous  of  the 
displeasure  of  the  gods,  and  spared  no  sacrifice  to  stay  their  wrath. 
They  cut  their  flesh,  denied  themselves  food  and  raiment,  or  made 
their  children  an  offering,  thinking  that  this  terrible  sacrifice  would 
show  their  earnestness  of  purpose,  and  conciliate  the  angry  deities. 
But  through  all  the  course  of  these  superstitions,  the  appearance 
has  been  the  same.  The  natural  afi'ections,  agonized  by  the  death 
of  friends;  calamities,  sudden  and  destructive,  laying  whole  cities  in 
mourning  and  distress;  financial  difficulties,  famine,  war,  pestilence, 
labor,  servitude,  oppression,  ignorance,  vice,  loathsome  disease, 
and  inexplicable  insanity,  fill  up  the  cup  of  human  woe,  and  demand 
the  first  attention  of  the  meditative  capacity.  This  principle  of 
tribulation,  when  coming  in  contact  with  reason,  is  prolific  of  the 
development  of  other  principles. 

Jacob  took  the  daughters  of  Laban,  Leah  and  Eachel,  to  wife. 
The  eldest  was  Leah,  of  whom  it  was  said  that  it  was  proper  that 
Jacob  should  have  her  for  his  first  wife.     Leah  had  a  handmaiden. 


MYSTERY.  117 

•who  was  also  one  of  the  wives  of  Jacob.  We  judge  that  Leah  rep- 
resents this  principle  of  tribulation;  and  the  proper  handmaiden  of 
this  fact  in  human  life,  is  the  reality  of  supernatural  interposition. 
This  is  a  something  co-existent  with  the  knowledge  of  Providence. 
At  a  very  early  stage  of  life  and  Church  existence,  the  supernatural 
element  was  believed  in.  The  idea  naturally  accompanied  the  great 
fact  of  tribulation.  It  was  necessary  thereto,  in  order  to  modify 
the  stern  features  of  life.  In  the  midst  of  all  the  terrors  of  exist- 
ence, the  mind  was  consoled  by  the  belief  of  interposing  power. 
We  judge,  too,  that  in  the  first  stages  of  religion  and  of  human  life, 
that  the  supernatural  was  more  conspicuous  than  at  present.  It 
was  necessary  that  it  should  be  so.  It  is  necessary  to  use  special 
interposition  in  the  beginning  of  the  life  of  any  being  capable  of  * 
advancement.  The  young  child,  left  to  itself,  would  soon  perish  if 
lacking  of  the  watchful  interposition  of  the  parent.  The  very  be- 
ginning of  its  activity  would  lead  it  to  destruction.  But  it  soon 
realizes  this  special  provision  for  its  tender  years,  relies  upon  it, 
and  believes  in  it.  On  the  same  principle,  we  find  that  the  early 
religious  accounts  are  remarkable  for  the  prominence  of  the  extra- 
ordinary. 

When  children  have  become  of  a  more  mature  age,  we  do  not 
find  it  necessary  to  watch  and  interpose  so  much  in  their  behalf. 
If  they  are  near  a  pit,  we  trust  to  their  experience  that  they  will  not 
fall  in;  whereas,  formerly,  we  rushed  forward  and  bore  them  bodily 
away.  The  notion  of  supernatural  interposition,  we  say,  is  the 
fitting  handmaiden  of  the  fact  of  tribulation,  and  was  a  soothing 
influence  in  the  face  of  the  stern  realities  of  the  latter.  Well,  Leah 
became  Jacob's  wife,  and  also  Zilpah,  who  was  the  handmaiden  of 
Leah.  But  Jacob  loved  Rachel,  which,  according  to  this  system, 
implies  that  reason  had  more  delight  in  the  contemplation  of  some 
other  principle  of  natural  existence.  We  have  said  that  the  tribu- 
lations of  life  force  themselves  to  the  first  attention  of  the  intelli- 
gent mind;  but  there  are  other  objects  in  which  the  reasonable 
element  takes  more  pleasure.  To  speak  from  the  standpoint  of 
ripening  intelligence,  it  is  in  viewing  the  subtle  effects  manifest  in 
the  visible  world.  It  is  here  where  the  germ  of  science  is  planted. 
But  speaking  of  the  primary,  the  first  principle  was  observable  in 
the  curious  effects  of  nature  and  life.  To  condense  the  idea,  as  it 
first  presents  itself  to  the  maturing  intellect,  it  is  subtle  effects.  It 
i^  here  that  reason  commences  to  trace  out  the  innumerable  links  of 
connection  between  the  manifest  appearance  of  nature  and  the  ever- 
lasting laws  that  govern  the  universe.  Reason  loves  this  occupa- 
tion; but  it  is  the  experience  of  the  most  of  us  that  the  necessities. 


118  MYSTERY. 

labors,  and  troubles  of  life  demand  the  first  attention,  and  in  most 
cases  prevent  the  gratification  of  reason.  Eachel  is  identified  with 
the  subject-matter,  or  manifest  effects  of  visible  nature.  The  con- 
densed term  is,  subtle  effects.  There  is  another  object  that  is 
equally  remarkable  to  the  student  of  nature.  It  was  the  accom- 
panying truth  of  a  supervision  in  the  world  of  matter.  This  also 
became  a  source  that  was  prolific  of  deductive  principles. 

When  reason  contemplated  the  heavens  above  and  the  earth  be- 
neath, with  all  the  order,  perfection,  and  evidence  of  divine  power, 
it  was  conscious  of  this  subject  of  supervision,  as  a  fact  of  nature, 
and  it  readily  became  a  ground  from  which  reasonable  deductions 
could  be  made. 

Rachel  and  her  handmaiden  became  the  wives  of  Jacob,  in  the 
same  manner  that  reason  found  a  subject-matter  in  the  principles  of 
manifest  effects,  and  in  the  evident  supervision  of  nature.  These 
foundations,  in  connection  with  reason,  became  prolific  in  deductions 
of  a  doctrinal  character.  Philosophically  speaking,  they  begat 
children  after  their  own  likeness.  What  we  mean  by  this  is,  that  if 
the  principle  representing  Rachel's  handmaid,  refers  to  the  evi- 
dent supervision  in  the  universe,  reason  contemplating  that  mani- 
fest principle,  has  deducted  or  developed  doctrines  relating  to  the 
Deity.  This  is  natural,  because  the  idea  of  supervision  is  suggest- 
ive of  a  governing  power.  We  understand  by  these  figures  of  the 
sacred  writing,  that  it  would  show  the  gradual  development  of  doc- 
trinal belief,  as  well  as  the  order  in  which  it  transpired. 

Now,  Leah  bore  to  Jacob,  Reuben,  Simeon,  Levi,  and  Judah,  at 
first,  and  afterwards  Issachar  and  Zebulun.  Leah  represents  the 
reality  of  tribulation;  and  this,  coming  in  contact  with  the  medi- 
tative faculty,  begets  deductions  of  a  relative  character.  The  doc- 
trinal order  of  these  deductions  would  be,  first,  the  necessity  and 
desire  for  a  savior,  because  the  threatening  aspect  of  life,  in  con- 
nection with  a  desire  for  deliverance,  engendered  the  hope  of  a 
savior.  Then  followed  faith,  as  a  matter  of  course;  and  atonement, 
and  ideas  of  heaven,  or  a  place  of  cessation  from  trouble,  were  also 
the  natural  offspring  of  this  subject  of  tribulation. 

We  herewith  submit  a  list  of  the  names  of  Jacob's  wives,  with  the 
import  of  their  names,  according  to  this  system;  and  also  the  twelve 
patriarchs,  in  the  order  of  their  birth,  with  the  doctrine  or  principle 
which  each  represents  : 

Jacob Reason.  Rachel Subtle  Effects. 

Leah Tribulation.  Bilhah Supervision. 

ZiLPAH ....  Supernatural  Interposition 


MYSTERY.  *  119 


Beubbn Savior.  Gad Ane^els. 


Simeon Faith.  Asher.  ,  .  .Holy  Ghost. 

Levi Atonement.  Issachar.  .  Punishment. 

JuDAH Heaven.  Zebulun  . .  Keward. 

Dan Judgment.  Joseph.  . .  .Progression. 

Naphiali.  ..God.  Benjamin.  .Satan. 

A  critical  examination  will  show  that  the  children  of  Leah  relate 
to  those  doctrines  begotten  by  the  principle  or  fact  of  tribulation. 
For  instance  :  The  idea  of  a  Savior  was  begotten  by  existing  dan- 
gers, troubles,  and  difficulties.  Faith,  atonement,  heaven,  punish- 
ment, and  reward,  each  in  their  nature  show  a  derivation,  by  reason 
of  dwelling  on  the  same  reality.  If  there  were  no  dangers  and  diffi- 
culties, whence  would  come  the  idea  or  necessity  of  a  Savior?  Faith 
would  also  be  immaterial,  as  its  vital  importance  is  in  disposing  to 
a  reception  of  what  may  save  us  from  evil.  Atonement  is  but  a 
preparatory  condition  of  being  relieved  from  a  threatening  ruin. 
Heaven  is  the  opposite  ideal  of  what  this  life's  experience  is.  It 
has  an  existence  as  a  doctrine,  and  derives  strength  from  the  very 
misery  extant.  Hence  it  is  the  offspring  of  tribulation.  It  is  the 
fruit  of  reason,  considering  the  import  of  training,  in  the  result. 
Punishment  and  reward  were  also  the  result  of  reason  in  contem- 
plating the  stormy  measures  of  human  progress. 

These  six,  spiritually,  are  the  children  of  Leah.  Her  hand- 
maiden, Zilpah,  bore  to  Jacob,  Gad  and  Asher ;  Zilpah  denotes 
supernatural  interposition  ;  and  the  principles  deducted  therefrom 
are  the  doctrines  of  angels  and  the  holy  ghost,  agreeing  with  Gad 
and  Asher. 

These  have  the  likeness  of  the  mother  principle,  because  they 
are  the  representatives  of  the  extraordinary  in  church  doctrine. 

Rachel  refers  to  manifest  subtle  effects,  and  in  religious  progress, 
it  develops  the  principle  of  progression  as  well  as  the  hinderance. 
These  hinderances,  condensed  to  a  term  in  the  Bible  spirit,  mean 
Satan.  This  is  also  a  doctrine  which  figures  in  the  church.  Kachel 
is  here  suggestive  of  that  fact  and  situation  in  life  that  is  alive  to 
all  effects,  and  which,  commencing  with  what  is  visibly  manifest, 
traces  up  the  secret  causes  of  good  or  evil,  and  develops  the  helps 
and  hinderances.  The  doctrine  of  progress  and  of  Satan,  were  both 
found  at  the  threshold  of  experience;  but  when  reason  applied  itself 
to  the  phenomena  of  operating  effects,  it  gave  form  and  reality  to 
its  deductions,  and  instituted  and  advocated  the  principle  of  progress, 
as  well  as  proclaiming  another  of  hinderance,  which  became  em- 
bodied in  the  idea  of  Satan. 


120  MYSTERY. 

Joseph  and  Benjamin,  the  children  of  Kachel,  represent  these 
doctrines,  as  indicated  by  the  order  of  their  birth  in  the  foregoing 
list.  The  other  wife  of  Jacob  was  Bilhah,  the  handmaiden  of 
Rachel.  Dan  and  Naphtali  were  her  children.  Bilhah  has  been 
interpretated  to  mean  the  principle  of  supervision.  The  intellectual 
result  of  studying  this  fact  of  Grod's  creation,  is  to  beget  the  idea  of 
a  God  and  of  a  judgment.  A  mere  supervision  of  inanimate  creation 
may  be  only  suggestive  of  a  God;  but  it  has  been  a  fact  in  early 
human  experience,  that  the  mind  was  impressed  with  a  superin- 
tending power  above,  that  extended  to  the  thoughts  and  conduct  of 
men;  and,  therefore,  the  idea  of  judgment  was  the  legitimate 
result. 

This  principle  of  supervision,  so  visible  in  nature  and  among  men, 
begat  the  idea  and  doctrines  of  God  and  of  judgment,  even  a& 
Bilhah  bore  to  Jacob,  Dan  and  Naphtali  of  the  favored  seed.  Now, 
we  say  that  these  principles,  or  doctrines,  are  the  essence  of  re- 
ligious belief.  They  have  been  developed  in  the  order  of  the  birth 
of  the  twelve  tribes.  They  are  comprehensive  of  the  creeds  of  the 
moral  and  religious  systems  of  the  world,  and  they  are  the  first  vital 
foundations  on  which  the  distracted  and  wandering  imagination  of 
men  may  be  settled.  They  are  the  object  of  that  sentence  which 
says,  '*  in  thee  and  thy  seed  shall  all  nations  be  blessed." 

After  Joseph's  adventures  in  Egpyt,  when  his  father  saw  his  face 
once  more,  he  blessed  the  two  children  of  Joseph,  and  counted  them 
as  the  tribes  of  Israel.  We  find  that  they  figure  prominently  ever 
after  in  the  sacred  writing,  so  that  these  persons  also  become  figures 
of  some  realization.  Manasseh  and  Ephraim  were  the  children  of 
Joseph,  and  it  would  be  left  to  them  to  fill  up  the  vacancy  yet  left 
in  church  elements. 

Joseph  represented  progress;  and  progress  in  its  course,  to  be 
in  harmony]  with  God's  great  design,  must  entertain  the  idea  of 
grace.  We  might  almost  say  that  there  can  be  no  progress  without 
the  application  of  the  principle  of  grace.  We  mean  that  principle 
which  overlooks  mistakes,  shortcomings  and  imperfections,  and  ex- 
acts not  rigidly.  Moral  progress  begets  this  principle;  yes,  so 
absolutely  requires  it,  that  we  may  say  that  the  one  has-  life  with 
the  other.  Ephraim  was  a  favored  child,  whose  history  aptly 
shadows  this  element.  Manasseh  was  the  eldest  son  of  Joseph, 
but  it  is  shown  thatJEphraim  was  allotted  a  pre-eminence,  and  finally,, 
his  very  name  represented  the  house  of  Israel. 

There  is  one  other  doctrine  which  completes  the  elementary  prin- 
ciples of  faith.  We  mean  the  notion  of  hell  as  an  existing  spiritual 
or  local  reality.     The  church,  for  a  long  time,  has  entertained  such 


MYSTERY.  121 

a  belief.  Our  idea  of  hell  as  a  reality,  is  one  of  the  helps  of  the 
Creator's  design;  and,  therefore,  like  all  the  rest  of  his  work,  is 
good.  Without  at  present  defining  what  is  its  province,  we  submit 
that  the  doctrine  has  an  application  to  the  history  of  Manasseh. 
The  main  ground  and  evidence  of  this  is  drawn  from  the  nature  of 
progress,  which  we  have  placed  as  the  begetting  principle,  agreeing 
with  Joseph.  Progress,  seeing  that  it  has  made  grace  indispensable, 
needs  as  absolutely  an  opposing  element.  We  say  progress  has 
begotten  grace;  but  the  nature  of  grace  is  to  bear  and  relax,  conse- 
quently, perversion  may  take  occasion  to  hold  moral  requirements 
in  contempt. 

No  class  of  penalties  are  effectual,  unless  reduced  to  some  tan- 
gible system  of  execution.  The  idea  of  progression  embodies  so 
much  of  means  and  manner,  that  it  cannot  overlook  the  details  of 
punishment.  It  deals  so  much  with  cause  and  effect,  that  it  pene- 
trates the  operation  of  the  divine  system.  It  appreciates  a  whole- 
sale mode  and  a  convenient  manner.  When  contemplating  punish- 
ment, it  takes  a  note  of  what  is  said  of  the  rebellious  spirits  who 
existed  "  when  once  the  long-suffering  of  God  waited  in  the  days  of 
Noah."  The  doctrine  of  some  manner  of  localized  hell,  forces  itself 
to  the  attention  of  that  progressive  element  which  believes  in  means 
for  an  end,  and  a  natural  way  of  dealing.  It  sees  the  transgressors 
gathered  together  in  secure  places,  serving  a  term  under  restrictions. 
The  analogical  tendencies  of  its  disposition  are  all  its  own;  and  with 
them  it  feels  its  way  in  the  dark  dungeons  of  the  condemned.  But 
mainly  for  the  protection  of  its  beloved  child  of  grace,  it  has  begot- 
ten beforehand  a  stern  necessity,  which  it  turns  over  to  religion  and 
the  church  to  be  denominated  Hell.  The  principle  was  a  probable 
phantom  which  was  reported  in  distant  localities,  but  progress  dis- 
covered it  in  the  realities  and  necessities  of  God's  design,  and  in 
sympathy  with  that  design  proclaimed  it  one  of  its  beloved  children. 
We  say,  then,  as  Joseph  begat  Manasseh  and  Ephraim,  so  progres- 
sion begets  the  principles  or  doctrines  of  hell  and  of  grace. 

It  was  said  that  Leah  had  one  daughter,  whom  she  called  Dinah » 
She  had  inheritance  among  her  brethren  to  some  extent;  and  being 
among  the  list  of  prophetic  characters,  her  history  is  also  signifi- 
cant. The  doctrine  of  works  which  she  seems  to  have  been  in- 
tended to  figure,  is  of  great  importance  to  the  morality  of  the  times, 
and  with  this  is  fully  covered  the  elementary,  or  main  province  of 
doctrine  which  the  tribes  of  Israel  typify.  The  record  goes  on  to 
say  in  the  course  of  the  history  of  the  tribes,  that  Dinah  was  cor- 
rupted by  Shechem,  the  Hivite,  and  that  Simeon  and  Levi  took 
summary  vengeance.     It  is  remarkable  of  the  moral  element  of  the 


122  MYSTERY. 

world,  that  it  is  in  a  disposition  to  unite  with  the  religious  through 
the  principle  of  works.  It  is  also  true,  that  a  mere  disposition  to 
fulfill  the  letter  of  the  law  does  not  constitute  the  spirit  of  Christi- 
anity. The  worldly  element,  may,  therefore,  have  corrupted  the 
doctrine  of  works,  in  the  true  religious  sense.  All  this  is  admitted; 
but  the  history  of  Jacob  and  his  children  has  a  bearing  of  censure 
on  the  disposition  of  the  church,  which  is  applicable  to  this  subject. 

Now,  Dinah  was  the  daughter  of  Leah,  who  is  the  figure  of  the 
principle  of  tribulation.  After  giving  birth  to  many  principles  of 
religious  belief,  this  mother  element  is  prolific  still.  The  spirit 
which  cries,  what  shall  I  do  to  be  saved  ?  was  also  begotten  of  the 
tribulation  existing;  and  hence,  we  have  the  doctrine  of  works  as 
the  offspring  of  Leah;  or  spiritually  speaking,  as  the  result  of  reason 
applied  to  what  is  dreadful.  That  which  was  feared  was  sought  to 
be  avoided;  and  the  means  to  avoid  what  was  apparently  instituted 
as  a  curse  for  misconduct,  was  judged  to  be  good  works.  So  works, 
as  a  doctrine,  found  an  existence,  and  became  a  representative 
character. 

Shechem,  the  Hivite,  was  of  another  nation  and  people;  but  for 
his  love  for  Jacob's  daughter,  was  willing  to  forego  his  prejudice, 
and  assimilate  the  tastes  and  interests  of  his  people  with  those  of 
Israel.  He  is  spoken  of  as  a  representative  man,  and  honorable. 
But,  his  eager  desires  were  in  advance  of  the  negotiations;  and 
when  he  appeared  before  Jacob  and  his  sons,  it  was  in  an  attitude 
of  conciliation;  for  it  is  said,  he  loved  the  daughter  of  Jacob. 
Simeon  and  Levi  answered  deceitfully,  making  certain  require- 
ments of  the  people  of  Shechem,  which  left  them  at  the  mercy  of 
the  sons  of  Jacob.  The  latter  showed  no  mercy,  but  dealt  fiercely 
as  well  as  deceitfully. 

"When  this  came  to  the  ears  of  Jacob,  he  was  not  well  pleased, 
and  remembered  it  against  his  two  sons,  even  on  his  dying  bed. 
Such  is  the  account,  as  we  have  it.  Now,  Dinah  being  a  figure  of 
the  doctrine  of  works,  stands  for  a  principle  that  is  easily  assimi- 
lated with  the  moral  element  of  this  world.  Shechem  aptly  sug- 
gests this  element.  A  great  portion  of  mankind  never  reach  that 
point  of  faith  and  enthusiasm  that  is  peculiar  to  religion  proper; 
but,  nevertheless,  they  esteem  good  works  comely  and  important, 
and  desire  an  interest  in  the  inheritance  of  the  good,  which  they 
judge,  can  only  be  merited  by  the  conduct  of  their  lives.  Now,  we 
discover  the  fact,  that  religion  in  its  course,  has  dealt  deceitfully 
with  this  class.  In  its  early  history,  it  made  the  works  of  the  law, 
the  commandments,  and  a  just  conduct,  the  standard  under  which 
it  would  receive  its  converts.     It  committed  itself  to  works  of  right- 


MYSTERY.  123 

€Ousness  to  such  an  extent,  that  even  he  who  should  give  a  cup  of 
cold  water  to  a  disciple,  should  be  entitled  to  a  reward.  Even  a 
passive  attitude  was  liberally  esteemed  on  the  side  of  religion,  and 
he  that  was  not  actively  against  the  religious  enterprises,  was 
counted  for  it,  with  it,  and  of  it.  But  this  was  no  more  than  done, 
and  the  moralist  began  to  feel  that  the  partition  wall  was  broken, 
and  that  all  actions  were  measured  b}'-  the  same  rule,  than  they  were 
suddenly  surprised  and  slain  by  the  doctrines  of  faith  and  atone- 
ment. These  appeared  on  the  scene,  declaring  a  faith  which  this 
class  could  neither  feel  nor  comprehend;  and  an  atonement  that  left 
them  no  hope  in  works  or  efforts  of  their  own.  Thus,  these  figura- 
tive children  of  Jacob,  made  havoc  and  revenged  themselves  fully. 
The  moral  element  is  still  smarting  under  its  wounds,  or  lies  at  the 
feet  of  the  spiritual  Simeon  and  Levi,  of  whom,  doubtless  it  was 
spiritually  said,  "cursed  is  their  wrath,  for  it  was  cruel;  in  their 
anger  they  slew  a  man;  in  their  self-will  they  pulled  down  a  wall." 
No  greater  mistake  and  perversion  of  doctrine  is  possible  than 
that  which  takes  away  the  reward  of  the  righteous.  The  im- 
port of  to-day's  teaching  is  :  Unless  you  have  faith,  and  become  a 
convert  to  the  "scheme"  of  atonement,  all  your  good  works  will 
avail  you  nothing.  Unless  you  be  converted  and  undergo  an  extraor- 
dinary change,  you  cannot  be  saved.  Unless  you  feel  this  change 
you  are  not  a  partaker  of  the  atonement,  and  are  lost,  with  all  your 
efforts.  Pray,  why  act  so  deceitfully  ?  Has  not  religion  committed 
itself  to  a  true  ideal  of  righteousness  ?  Why  take  away  the  induce- 
ment of  reward,  and  break  down  the  wall  of  moral  rectitude?  We 
judge  that  God  is  a  rewarder  of  those  who  do  right.  He  that  will 
refrain  from  profanity  does  a  righteous  act.  If  he  restrains  him- 
self from  an  evil  one,  why  should  the  gauge  of  religion  deny  him  ? 
They  who  are  civil,  polite,  and  peaceable,  have  the  true  religion  so 
far,  and  will  not  miss  their  reward.  Those  who  uphold  and  main- 
tain a  commendable  course  that  tends  to  good  will,  fellowship,  char- 
ity, or  knowledge,  are  surely  righteous,  so  far  as  they  do  right.  How 
much  of  dying-bed  faith  will  balance  against  a  life  spent  in  the  in- 
terest of  right  principle  ?  Surely  the  sinner  who  has  done  evil  all 
his  life  is  right  when  on  his  dying  bed  he  believes  that  God  may  be 
reconciled  to  him  ;  but  he  will  not  miss  the  opportunity  of  doing 
works  meet  for  repentance.  He  cannot  make  a  dodge  of  death  to 
say,  I  repent ;  but  my  opportunities  are  done.  Death  is  no  change 
of  that  everlasting  commandment  which  calls  all  men  to  repent.  ,  If 
this  life  is  spent  in  evil,  at  death,  and  after,  the  commandment  is 
still  imperative.  Can  a  man  violate  all  the  pledges  of  honor  and 
disturb  society  all  along  his  life-course,  and  relieve  himself  of  all 


124  MYSTERY. 

consequences  by  the  act  of  faith  ?  "We  think  not.  Faith  rightly 
exercised  would  lay  hold  of  the  truth,  simply.  The  great  truth  is, 
that  God  will  forgive  and  heal,  on  condition  of  reform  ;  but  let  every 
one  know  that  neither  faith  nor  death  can  suddenly  relieve  him  from 
the  consequences  of  transgression.  Neither  do  we  deem  it  probable 
that  either  will  relieve  him  of  a  real  probationary  test  of  his  avowed 
professions  and  moral  sympathies.  We  would  say  to  the  dying  sin- 
ner, therefore,  be  not  alarmed.  You  are  in  no  more  danger  at  this 
moment  of  death  than  at  any  other  time.  The  Almighty  is  not  de- 
pending on  death  to  subject  you  to  his  power  ;  neither  does  he  suf- 
fer any  occurrence  to  end  his  long  forbearing  mercy  and  defeat  his 
design.  Who  will  disparage  the  works  of  the  righteous  by  saying 
that  a  frame  of  mind,  an  ecstasy  of  feeling,  or  a  simple  glance  at 
truth,  is  equal  to  the  practice  of  good  ? 

A  man  is  justified  by  faith  at  the  point  of  death.  So  he  is  at  any 
time  in  his  life  ;  but  in  either  case  God  requires  the  evidence  of  that 
faith.  The  drunkard  says,  I  am  done  ;  I  will  drink  no  more  ;  it  is 
a  bad  habit ;  I  am  sorry  ;  I  am  ruining  myself  and  family ;  I  will  do 
so  no  more.  We  say,  well,  society  stands  ready  to  receive  him  ; 
but  he  returns  to  his  habits,  and  that  frame  of  mind  and  his  confes- 
sions amount  to  nothing. 

The  dying  man  says  :  It  is  all  done  with  me  ;  I  have  sinned  ;  my 
opportunity  is  gone,  or  I  would  do  better.  You  count  that  he  is 
converted,  and  put  it  to  the  credit  of  faith. 

We  say  he  is  both  scared  and  deceived.  He  is  scared  because  he 
believes  that  he  will  be  turned  into  everlasting  punishment,  without 
hope.  He  is  deceived,  because,  when  he  wakes  again  to  a  state  of 
probation  and  opportunity,  he  is  as  rebellious  as  ever.  In  defer- 
ence to  those  who  do  not  believe  in  future  probation,  we  remind 
them  that  they  have  no  surety  that  such  converts  would  do  better, 
as  no  opportunity''  is  given  them,  and  therefore  they  cannot  posi- 
tively credit  faith  with  any  effect  in  such  conversians.  Now,  the 
genuine  faith  which  makes  the  true  conversion  is  received  line  upon 
line  and  precept  upon  precept.  It  believes  at  this  time  that  there 
is  a  God,  because  it  sees  so  much  evidence  of  it.  At  a  future  time 
it  is  impressed  with  his  presence  and  requirements.  Gradually  it 
is  constrained  by  the  admonitions  on  the  right  hand  and  on  the 
left.  It  perceives  that  even  in  this  life  right  action  is  rewarded 
and  evil  punished.  The  shipwreck  of  the  ungodly  strengthens  its 
resolves,  and  the  innumerable  saving  institutions  and  principles, 
which  are  the  order  of  heaven,  constantly  check  and  regulate  its 
promptings.  Whatever  is  a  guide  to  a  true  direction  it  recognizes 
as  its  savior,  and  consequently  finds  an  atonement  in  all  savings 


MYSTERY.  125 

principle  and  instruction.  Can  death  or  the  dying  state  perfect  this 
faith,  or  produce  this  kind  of  conversion  ?  Does  not  the  notion  of 
the  atonement  of  Christ,  and  the  church  faith  which  it  requires,  de- 
prive the  moral  element  of  its  due,  and  also  contradict  the  above 
gradual  and  evidenced  manner  of  atonement  ? 

Is  it  not  in  this  manner  that  the  true  idea  of  the  atonement  figured 
hy  Christ  is  to  be  found,  and  hence  the  peculiar  church  view,  left  to 
grasp  at  air  and  vanity  ?  The  atonement  of  Christ,  or  that  which 
he  prefigured,  is  the  availability  of  all  God's  saving  influences. 
These  come  close  to  us  in  this  life,  line  upon  line  and  precept  upon 
precept.  They  shall  follow  us  still  beyond  the  grave,  ever  constrain- 
ing us  to  break  off  our  sins  by  righteousness,  and  perfecting  a  faith 
in  the  living  and  true  God.  Now,  the  children  of  Abraham  are  the 
children  of  observation,  which,  though  merely  interested  in  the 
works  and  ways  of  God,  are  blessed  because  of  their  listening  dispo- 
sition, which  prompt  them  to  the  hearing  of  the  law.  Surely  there 
is  no  distinction  in  all  the  works  of  men  except  in  degree.  One 
rule  shall  measure  every  man's  conduct,  and  accord  to  the  same 
motive  of  action  ;  for  every  good  work  is  begotten  of  faith,  and 
though  it  be  but  the  first,  and  of  little  account,  it  is  within  the 
province  of  the  blessing  of  Abraham.  The  distinctions  between 
moralitj^  and  religion  have  been  made  by  the  severe  requirements 
of  the  latter,  which  would  bind  its  converts  to  its  local  interests. 
It  would  not  suffer  men  simply  to  go  and  sin  no  more,  but  requires 
them  to  come  and  kneel  at  its  altars,  that  it  may  be  distinguished 
from  other  societies,  and  bind  fast  its  converts  to  its  peculiar  tenets. 

It  has  made  its  children  to  conspire  against  all  faint  expressions 
of  sympathy  and  unostentatious  societies.  It  requires  an  outspoken 
profession,  and  seems  to  value  that  more  than  a  quiet  work,  with- 
out that  profession.  This  is  particularly  so  as  far  as  relates  to  the 
doctrines  of  faith  and  atonement;  and  we  judge  it  is  a  fact  to  be  con- 
nected with  the  history  of  Shechem  and  the  daughter  of  Jacob. 
It  is  not  a  state  of  things  to  be  gloried  in,  but  argues  a  perversion 
of  doctrine,  and  a  departure  from  that  liberal  spirit  that  makes  Abra- 
ham the  father  of  all  moral  influences  and  good  works,  and  which 
identifies  all  these  with  his  blessing.  In  connection  with  opening 
the  third  seal,  does  not  the  spirit  of  revelation  say  the  same  thing, 
when  it  says,  "  Three  measures  of  wheat  for  a  penny,  and  thre« 
measures  of  barley  for  a  penny."  Now,  according  to  the  system 
herein  pursued,  grain  relates  to  the  multitudinous  appearances, 
motives,  and  necessary  primitive  examples  from  which  premises, 
inferences,  and  general  conclusions  are  drawn.*     But  morality  and 

*See  pages  35  and  40. 


126  MYSTERY. 

religion  each  contribute  to  make  a  distinction  in  these  resources, 
according  as  each  avails  of  them.  Therefore,  they  are  manipulated 
in  a  religious  or  moral  cast,  and  become  spiritual  wheat  and  barley 
accordingly,  from  which  all  necessary  doctrine  may  be  manufac- 
tured. There  are,  indeed,  distinctions  in  the  natural  grains,  each 
having  a  given  quality,  but  all  of  value  to  sustain  life.  In  this  sys- 
tem, which  is  presumably  alive  to  all  the  various  influences  which 
nurture  or  retard  religious  development,  the  idea  of  grain  is  an  im- 
portant one. 

In  the  olden  times  wheat  and  barley  were  staple  articles  of  food. 
In  a  country  of  uncertain  crops  and  numerous  inhabitants,  their  worth 
makes  them  a  figure  of  moral  value,  because  they  are  so  much  valued 
in  fact.  But  in  a  plan  which  covers  all  good  influences  by  its  figures, 
and  yet  preserves  the  relations  of  nature,  which  it  makes  subservient 
to  its  purpose,  there  must  be  a  distinction.  If  there  is  not,  why 
have  we  found  occasion  to  complain  of  the  injustice  to  strictly  moral 
suasion  compared  to  religious.  As  a  matter  of  truth,  the  distinction 
exists;  as  truly  exists  as  that  the  former  is  underrated.  Eeligion  and 
morality  may  give  a  somewhat  different  cast  to  their  respective  in- 
ferences, from  all  the  facts  and  appearances  of  the  visible  and  invis- 
ible worlds,  but  in  each  case  the  inductions  derived  constitute  a 
spiritual  fine-flour  that  is  equally  indispensable. 

If  religion  claims  that  its  view  has  distinguished  a  finer  grain,  it 
should  also  consider  that,  in  the  adaptation  to  the  general  wants,  it 
may  not  be  more  valuable.  If  the  non-church-going  man,  who 
does  not  know  the  order  of  the  commandments,  cannot  repeat  the 
Lord's  Prayer,  and  does  not  even  help  to  support  the  preacher,  will 
yet  keep  himself  from  evil,  and  thereby  set  a  good  example  in  his 
neighborhood,  what  value  shall  we  set  on  that  influence  ?  We 
answer,  the  same  as  to  that  which  brings  the  ragged  urchin  to  the 
sabbath-school,  and  teaches  him  of  Christ  and  the  atonement. 

It  is  as  important  to  quietly  act  out  the  spirit  of  the  atonement, 
as  it  is  to  speak  of  it;  and  it  will  be  found  that  whatever  constraint 
to  right  action,  is  the  atonement  of  which  Christ  was  the  figure. 
But  the  priesthood  will  say,  where,  then,  is  our  special  anointing  if 
this  be  so  ?  We  answer,  that  the  concentrated  and  devoted  zeal 
which  has  been  embodied  in  the  Church,  has  been  of  great  value; 
but  especially  when  the  world  was  given  to  ruinous  superstitions. 

The  religion  of  Christ  was  indeed  inaugurated  with  an  aggressive 
aspect;  and,  like  a  crusade  of  fire,  fanned  by  the  force  of  its  zeal, 
searches  the  world,  and  troubles  the  inhabitants  with  it  warnings. 
If  religion,  then,  can  claim  any  pre-eminence  over  milder  influences, 
it  is  because  it  was  commanded  to  run  swiftly,  and  have  not  much 


MYSTERY.  '  127 

regard  for  ought  else  but  its  charge.  But  now  the  whole  army  of 
God  has  come  up,  and  the  front  ranks  are  filled  with  innumerable 
influences  and  societies.  It  has  been  the  custom  to  do  homage  to 
the  sacred  character  of  religion,  and  reverence  its  divine  authority, 
but  it  is  circumstantial  speciality  which  yields  the  oil  of  its  anoint- 
ing. There  can  be  no  hurt  done  to  this,  until,  missing  of  its  true 
object,  it  ignores  its  accompanying  forces,  and  says,  I  am,  and  there 
is  none  other.  • 

Custom,  we  have  said,  agrees  with  trees  in  this  spiritual  showing. 
The  vine  is  neither  a  tree  nor  a  plant,  and,  therefore,  does  not  refer 
properly  to  any  custom  of  the  Church,  but  simply  to  a  reality,  agree- 
ing  somewhat  with  a  custom. 

The  Book  of  Kevelation,  which  has  referred  us  to  the  history  of 
Abraham,  speaks  of  the  "  oil  and  the  wine"  as  something  connected 
with  the  opening  of  the  third  seal.  Wine  is  derived  from  the  vine,, 
and  in  its  nature  is  both  stimulating  and  curative.  In  excess,  it  is 
an  evil;  and,  considering  its  exciting  qualities,  it  is  suggestive  of 
the  extraordinary. 

There  is  on  record  in  the  sacred  writings  much  of  the  supernat- 
ural, which  the  Church  has  adopted  in  belief.  The  modern  Church 
has  not  experienced  any  pointed  reality  of  these  things  ;  so  that  it 
is  not  properly  a  custom  of  the  Church  to  act  upon  or  expect  any 
special  extraordinary  manifestations.  Nevertheless,  there  is  a 
reality  outgrowing  from  the  sacred  writings  that  has  twined  itself 
all  about  the  religious  belief.  It  is  almost  indescribable,  except  we 
call  it  the  notions  of  the  extraordinary.  This  agrees  with  the  vine. 
It  is  from  this  notion  that  the  stimulating  and  comforting  essence 
of  religious  faith  is  derived.  It  is  under  the  influence  of  this  pecu- 
liar sentiment  that  the  believer  sees  the  hand  of  Providence.  By 
it  his  experience  becomes  remarkable,  his  conversion  wonderful,  his 
dreams  ominous,  his  thoughts  dictated,  and  his  life  sanctified  or 
inspired.  "When  the  consummation  of  his  hopes  are  realized,  he 
expects  to  see  the  literal  heavens  rend,  or  wrapt  together  like  a 
scroll;  the  clouds  reveal  the  Son  of  Man;  the  graves  open,  and  the 
dead  revealed.  If  we  have  not  already  mentioned  any  of  the  pos- 
sible perversions  of  this  sentiment,  it  is  at  least  proper  to  say,  that 
too  much  wine,  spiritually,  is  not  good.  Any  such  admonition, 
however,  comes  in  contact  with  the  popular  Church  notion.  It 
cries  out  from  before  the  throne,  and  from  the  midst  of  the  four 
beasts,  ''Hurt  not  the  wine."  They  say,  we  believe  the  day  of 
miracles  is  past;  but  the  still  small  voice  that  whispers  in  our  hearts 
is  the  pride  of  our  holy  religion  and  the  comfort  of  our  lives.  True; 
but  without  disparagement  to  the  event  of  the  day  of  Pentecost, 


128  kYSTERY. 

and  this  peculiar  sentiment  of  religion.  God  calls  upon  men  every- 
where to  repent,  naturally.  His  means  are  the  same  everywhere  and 
at  all  times.  Line  upon  line  and  precept  upon  precept,  through 
the  conscience,  to  the  understanding.  If  they  have  not  the  revela- 
tion of  the  Bible,  they  have  the  revelation  of  nature.  If  they  have 
not  had  your  gospel,  and  the  principles  which  it  teaches,  they  have 
had  a  rule  within  themselves;  and  whatever  manner  it  is  in  which 
God  speaks  to  the  believer  in  Christianity,  is  that  which  he  uses  in 
addressing  all  men,  all  societies,  all  creeds,  and  nations,  whether 
they  be  religious,  moral,  cffilized,  or  heathen.  Therefore,  what- 
ever degree  of  attention  is  given  to  the  voice  of  God,  that  calls  unto 
men  everywhere,  is  rewarded  according  to  the  blessing  of  our 
father,  Abraham,  who  is  the  figure  of  the  moral  and  observational 
principle. 

The  import  of  Abraham's  life,  blessing,  and  promise,  is  an  appeal 
to  men  on  the  principle  of  reward.  It  reveals  the  black  horse  of 
the  revelations;  because  horses  agree  with  the  several  systems  of 
appealing  to  men.*  The  essence  of  the  appeal  to  Abraham  was,  do 
this;  walk  before  me,  and  be  thou  perfect,  and  I  will  give  thee  a 
blessing.  He  had  respect  to  the  recompense,  and  left  his  own  peo- 
ple to  act  as  he  was  directed.  Now,  the  terms  of  red,  white,  black, 
and  bay  horses  are  used  in  the  sacred  writing,  and  with  the  figures 
of  the  prophets. 

We  have  argued  that  a  white  horse  has  reference  to  that  system 
which  appeals  to  the  gratitude  and  love  of  men;  that  a  red  one  re- 
fers to  that  system  which  acts  on  their  fears;  and  now  we  argue  that 
a  black  horse  is  intended  for  that  which  makes  available  the  prin- 
ciple of  inducement,  by  the  promise  of  reward.  We  use  all  these 
in  the  government  of  children;  thus  showing  that  the  foundation  to 
influence  in  any  of  these  ways,  is  in  human  nature  itself.  The  di- 
vine government  necessarily  has  recourse  to  the  same  manner, 
because  it  is  only  through  these  channels  that  the  nature  of  man  is 
susceptible.  All  the  dispensations  of  God's  revealed  will,  have 
been  directed  to  man  on  one  or  the  other  of  these  three  primary 
foundations,  which  the  nature  of  man  so  requires,  to  be  at  all  in- 
fluenced. 

Whatever  principle,  therefore,  is  sought  to  be  promulgated,  it  is 
found  that  it  can  make  speed,  by  addressing  itself  to  men  through 
one  of  these  channels.  The  idea  of  a  horse  and  its  rider  is  the  fitting 
emblem  of  how  principles  make  speed  in  the  affections  and  belief  of 
the  people;  because  all  these  address  themselves  to  men  by  means 
of  an  intention,  which  moves  upon  their  gratitude,  fears,  or  desire 
of  reward. 

♦See  pages  77  to  80. 


MYSTERY.  129 

The  different  coloring  of  these  is  also  well  represented  by  the 
primary  colors  by  which  horses  are  chiefly  distinguished.  In  the 
subject  before  us,  where  the  dispensation  of  Abraham  is  being  con- 
sidered, a  black  horse  is  presented.  The  propelling  force  that 
brought  Abraham  out  of  his  own  country,  and  the  children  of  Israel 
from  the  land  of  Egypt,  was  the  promise  of  reward.  We  may  say 
that  God  appealed  to  the  selfish  desires  of  that  people.  But,  par- 
ticularly in  the  application  of  the  figure  of  Abraham  to  the  universal 
world,  would  God  make  a  point  to  show  that  he  is  the  prompt  re- 
warder  of  every  righteous  act.  Not  only  so,  but  to  show  that  every 
act  that  is  comely  and  commendable  is  righteous,  whether  it  be  dic- 
tated by  the  faith  of  the  Church,  or  begotten  by  the  conscience  of 
the  heathen. 

But  some  will  say,  this  is  well ;  but  they  cannot  be  saved  unless 
they  believe  in  Christ.  Now,  what  is  your  salvation  and  what  is 
your  heaven  ?  We  cannot  conceive  of  any  salvation  excejjt  that 
which  delivers  from  evil  and  leaves  us  to  the  enjoyment  of  good. 
Can  God  reward  any  man  in  any  degree,  without  dealing  with  him 
in  the  same  manner?  And  if  a  simple  righteous  act  is  to  be  re- 
warded, tnere  will  be  a  corresponding  enjoyment  of  good  and  de- 
liverance from  evil.  Therefore,  your  reward  differs  not  in  kind, 
though  possibly  in  degree.  But  it  is  the  intention  to  bring  all 
creatures  to  the  knowledge  of  the  truth,  and  you  can  only  boast  of 
being  of  the  first  fruits  of  righteousness  if  you  have  perfected  your- 
self in  advance.  Si)iritually  speaking,  you  shall  indeed  see  the 
world  on  fire  and  the  elements  melting  with  fervent  heat,  whilst 
you  are  caught  up  to  meet  the  Lord  in  the  air,  and  to  behold  the 
wicked  going  away  into  punishment.  But  what  will  it  be  but  one 
of  the  days  of  judgment,  when  God  comes  near  to  see  who  has  done 
good  and  who  evil,  that  he  may  teach  the  sons  of  men  a  formal  les- 
son ?  According  to  divine  law,  even  salvation  is  attended  with  cen- 
suring and  punishment;  as  it  was  said  to  the  church  which  had  done 
well  in  some  things,  but  which  still  lacked:  "Nevertheless,  I  have 
somewhat  against  thee." 

Who  of  you  will  not  have  somewhat  against  you  ?  If  you  would 
know  what  w411  be  done  with  the  moral  man  who  is  worthy  of  a  half 
salvation,  ascertain  what  will  become  of  you.  Ah,  you  say,  the 
grace  of  God.  But  the  grace  of  God  is  unto  all  men,  according  to 
the  promise  of  Abraham,  and  the  object  of  all  grace  is  to  further  the 
design  of  perfection.  Now,  you  struggle,  come  short,  and  desire 
grace  ;  but  how  much  will  have  to  be  granted  until  you  reach  that 
standard  where  the  spirits  of  just  men  are  made  perfect?  Your 
righteousness  now  looms  up,  and  you  have  found  favor  all  along  the 
9 


130  MYSTERY. 

pathway.  Shall  God,  then,  deal  so  with  you,  and  deny  to  him  who 
is  beginning  in  the  same  struggie  and  pathway  with  yourself  ?  If 
you  have  done  right  in  any  degree,  and  on  that  ground  expect  grace, 
then  every  other  man  having  a  talent  to  present  before  the  throne 
may  expect  a  corresponding  favor. 

What  pitch  of  feeling;  what  attainment  of  faith;  what  degree  of 
righteousness,  shall  entitle  a  man  to  pass  over  the  line  and  enter 
the  haven  of  bliss  ?  A  certain  locality  wherein  the  society  is  select, 
is  favorable  to  happiness.  Hence,  the  idea  of  heaven.  But  is  not 
the  reward  of  the  Almighty  like  the  wages  of  a  hireling  invested 
for  his  sustenance  and  comfort  on  a  journey?  If  he  is  paid  more 
than  he  has  earned,  it  is  by  special  favor;  but  if  God  do  this,  he 
must  see  that  it  will  further  the  great  design  to  perfect  the  soul, 
and  comfort  and  sustain  it  on  the  long  journey.  You  expect  more 
than  you  have  earned,  in  order  that  it  may  help  you  to  reach  a  cer- 
tain point,  where  you  may  take  the  cars,  and  be  relieved  from  further 
travel;  whilst  another  is  deprived  of  even  what  he  has  earned,  and 
left  to  plod  along  without  provisions  or  encouragement.  Are  you 
exercised  over  the  difficulties  of  rewarding  the  moral  man  who  is 
not  up  to  the  standard  of  faith,  to  entitle  him  to  pass  that  awful 
line,  and  enter  the  portals  of  the  skies  ?  Yes,  you  estimate  them  as 
cars  which  have  spent  their  steam,  and  not  reached  the  summit;  and 
whose  possible  motion  is  but  a  backward  and  downward  course. 
Now  must  the  hastening  eternity  fix  them  forever  and  ever.  Come, 
you  myriads  of  souls;  stand  forever  there.  Your  societies  of  good- 
will, fellowship  and  charity,  do  not  avail.  Or,  rather,  you  are  given 
over  to  despair.  The  requirements  of  faith  and  atonement  remove 
the  brakes,  that  you  may  go  down  to  the  pit  of  destruction.  Hell 
may  stir  up  the  dead  for  .them,  and  do  obeisance  or  take  revenge 
for  the  light  and  cheer  they  have,  spread  in  the  world;  but  their  re- 
ward has  perished,  and  their  work  is  nought. 

The  moral  system  of  the  world  lays  these  things  to  heart,  but  it 
patiently  pursues  its  way;  believes  in  God,  and  works  righteous- 
ness. Its  work  pleads  before  the  throne,  and  its  voice  cries,  "  holy, 
holy,"  as  well  as  religion.  It  will  admit  a  test  of  its  position,  and 
in  tones  of  thunder  demands  "  come  and  see." 

Moses  and  the  law  next  require  our  attention. 

These  writings  develop  matters  concerning  the  covenant  of  God. 
under  the  figure  of  the  fourth  seal.  By  adhering  to  the  same  system 
of  Bible  philosophy,  the  intention  and  spirit  of  the  writing  is  un- 
folded. The  lamb  is  presented  as  oi^ening  the  seals,  in  the  same 
manner  that  an  application  of  right  principle  to  the  sacred  word,  is 
in  the  way  to  comprehend  its  mysteries.     It  must  be  remembered 


MYSTERY.  131 

that  this  lamb  is  but  the  embodiment  of  true  principles.  If  j^ou 
will  say  it  is  Christ,  how  is  it  that  his  horns  and  eyes  are  the  "  seven 
spirits  of  God  sent  forth  in  all  the  earth  ?"  Even  if  you  identify 
Christ  with  it,  it  comes  back  to  the  same  thing,  for  Christ  has  not 
seven  horns,  except  in  a  figurative  sense.  Now,  the  spirits  of  God 
sent  forth  in  all  the  earth,  as  a  matter  of  fact,  are  reason,  principle, 
observation,  experience,  expediency,  fact,  and  consistency.*  It  is 
these  to  which  God  addresses  himself,  because  they  are  the  essence 
of  intelligence.  It  is  by  these  we  know  anything  and  all  things. 
They  are  the  universal  spirits  in  all  the  earth,  which,  commencing 
at  the  foundation  of  forces,  are  to  receive  the  first  place  as  the  head 
of  intellectual  spirit. 

Then,  to  comprehend  the  great  fact  that  the  Bible  comes  to  us 
through  a  highly  wrought  spirit  of  philosophy,  makes  it  inevitable 
that  we  avail  ourselves  of  those  principles  which  are,  in  fact,  the 
motive  power  of  philosophy  itself.  This  system,  then,  would  force 
its  way  to  the  understanding  of  men,  by  availing  itself  of  the  intel- 
lectual forces,  as  well  as  see  its  way  by  the  same  means.  Behold 
the  lamb  in  a  system  of  Bible  philosophy,  whose  horns  and  eyes  are 
the  seven  chief  principles  of  mental  effort  in  all  the  world ! 

Well,  let  us  apply  it  to  the  books  of  Moses  and  the  law.     The 
children  of  Israel  were  in  bondage,  and  the  Lord  appeared  to  Moses 
commanding  him  to  lead  them  out  of  Egypt,  that  they  might  serve 
him  without  fear.     The  mere  fact  of  that  people  being  in  slavery, 
and  being  delivered  by  the  hand  of  Moses,  and  a  chain  of  providen- 
tial events,  is  not  more  remarkable  than  the  history  of  some  other 
people,  and  we  accept  the  historic  account  as  being  literally  true. 
But  we  have  said  that  God  has  watched  the  course  of  events  that  he 
might  select  favorable  opportunities  to  shadow  or  reveal  the  great 
principles  of  life.     If  not  altogether  constraining  the  events  which 
both  enslaved  and  delivered  the  children  of  Israel,  we  find  him,  at 
least,  making  a  place  for  his  signs  and  wonders,  and  interspersing 
remarkable  ordinances  in  the  natural  history  of  the  Israelites.     It  is 
plain  that  in  the  independence  of  these  United  States  of  America, 
the  hand  of  providence  was  often  manifest;  but  what  if,  when  we 
were  about  to  expect  success  in  the  great  strain  and  stress  of  effort, 
a  voice  from  heaven  had  said:  But  stay,  I  will  harden  the  heart  of 
the  British  king  in  order  that  I  may  show  my  signs  before  this 
people.     "We  would  have  called  this  an  interruption  in  the  course  of 
natural,  and  even  ordinary  providential  events;  and  history  would 
have  shown  a  corresponding  wonder.     But  this  would  not  be  all. 
It  would  have  led  to  the  inquiry:   Has  God  a  set  of  signs  which 

*See  pages  14  to  21. 


132  MYSTERY. 

are  so  important  that  they  are  forced  in  when  the  nation  is  trembling 
on  the  pivot  of  hope  and  fear  ? 

The  Israelites  seem  to  have  been  chosen  to  manifest  not  only  a 
direct  law  and  commandment,  but  to  cast  significant  molds  of 
realities  and  events  unseen.  A  sign  implies  a  reflection  of  a  some- 
thing agreeing  with  the  nature  of  what  the  sign  is.  The  very  term 
shows  the  intention,  because  it  indicates  a  transferred  meaning. 
Those  signs  in  connection  with  the  exodus  of  the  Israelites,  were 
displayed  by  means  of  natural  agents  and  causes,  generally  speak- 
ing. An  excess  of  reptiles  or  insects  is  often  an  annoying  experi- 
ence of  many  countries,  but  is  not  looked  upon  as  extraordinary, 
or  as  having  any  intended  meaning.  In  such  cases  there  is  a  lack 
of  the  positive  assurance  that  it  is  a  sign;  and  even  though  the  num- 
ber equals  those  of  the  plagues  of  Egypt,  there  is  no  divine  import 
in  the  face  of  their  existence,  except  such  as  are  in  the  regular  order 
of  such  things.  In  the  case  of  those  of  Egypt,  they  were  called  to 
hand  for  a  purpose,  and  also  made  to  connect  with  an  important 
event.  This  event  was  the  coming  out  of  bondage.  Now,  God, 
taking  at  a  glance  the  spiritual  import  of  the  people  removing  from 
bondage,  said,  in  effect,  I  must  have  all  my  signs  executed  before 
you  go.  Why  so  ?  Because  your  deliverance  is  typical  of  spiritual 
freedom;  and  I  propose  to  show  men  the  consequence  of  discourag- 
ing the  religious  element,  and  the  judgment  that  will  come  upon 
them  before  they  appreciate  the  importance  of  a  standard  moral 
precept.  Therefore,  my  signs  must  be  all  prominently  arrayed  in 
order  before  the  people,  whose  history  shall  be  for  all  nations,  for  a 
sign. 

Pharaoh  consulted  his  owm  interests,  and  did  not  attach  any  faith 
or  importance  to  the  people's  removing  to  serve  the  Lord.  "  I  will 
not  let  you  go,"  was  the  emphatic  response  that  was  made  to  the 
divine  command.  Pharaoh  represents  the  irreligious  world.  He 
stands  for  that  element  which  is  powerful,  selfish,  and  sensual.  He 
was  the  absolute  king  of  a  great  realm,  who  was  determined,  for  the 
interests  of  the  country,  and  who  cared  not  for  spiritual  attain- 
ments. He  is  the  figure  of  that  spirit  which  negatives  all  religious 
existence  and  progress,  on  the  ground  of  its  own  lustful  enjoy- 
"ments.  Prior  to  the  Christian  Era,  this  element  prevailed  in  the 
world,  and  was  identical  with  its  wealth  and  power.  This  had  long 
been  the  state  of  things,  as  is  indicated  by  ancient  history;  and  a 
fact  so  formidable  became  a  fit  object  for  the  prophetic  writings. 
Pharaoh,  by  his  character,  and  the  circumstances  under  which  he  is 
presented,  agrees  with  that  sensual,  worldly  disposition  that  stands 
opposed  to  the  design  of  the  Creator.     Moses,  on  the  other  hand, 


MYSTERY.  133 

was  the  servant  of  the  Lord.  He  and  Aaron  represent  the  authori- 
tative agency  of  God,  according  to  their  several  capacities.  They 
came  to  Pharaoh  divinely  appointed;  and,  therefore,  they  are  the 
figure  of  God's  special  agency,  directed  to  the  attention  of  the  un- 
believing, sensual,  and  natural  element.  But  Moses  did  not  believe 
that  his  own  people  would  heed  his  mission,  and  the  Almighty  took 
occasion,  by  this  fact,  to  cast  shadows  of  the  future  in  relation  to 
this  special  agency  and  its  future  history.  There  were  three  signs 
dictated  to  Moses  to  display  to  his  own  peoj)le,  by  means  of  which 
it  was  intended  that  they  should  believe. 

Moses  was  commanded,  in  the  first  place,  to  make  use  of  a  rod 
that  he  carried  with  him,  and  which  was  afterwards  denominated 
the  rod  of  God.  Now,  when  we  consider  the  character  of  Moses, 
and  the  position  which  he  holds  in  relation  to  the  Bible  and  religion, 
we  are  not  only  impressed  with  his  being  a  figure  of  the  special 
agency  of  God,  but  also  that  the  rod  by  which  he  executed  so  many 
wonders  is  indicative  of  the  Jewish  law  itself.  The  law,  indeed, 
came  by  Moses,  but  not  from  that  fact,  however,  is  it  the  rod  in  his 
hand  ;  but  rather  because  he  is  the  figure  of  God's  special  agency, 
and  the  law  is  a  feature  of  that  agency,  and  because  it  is  made  to 
execute  his  judgment,  and  to  be  held  on  high,  preparatory  to  all 
God's  plagues  and  punishments. 

Aaron,  also,  seems  to  have  had  his  staff,  and  in  his  subordinate 
authority  performed  miracles  before  Pharaoh.  He,  too,  is  the  figure 
of  the  divine  working,  and  his  staff  is  suggestive  of  the  authoritative 
priesthood.  Both  the  law  and  the  divinely  instituted  priesthood 
have  been  the  visible  means  by  which  the  agency  of  God  from  time 
to  time  has  effected  his  decrees  and  judgments,  and  wrought  out  the 
miraculous  history  and  results  of  religion.  Moses  was  commanded 
to  show  that  God  was  dictating  his  actions,  by  performing  three 
signs  before  the  people.  In  the  first  place  he  was  to  cast  down  the 
rod,  and  it  would  become  a  serpent ;  after  which  he  was  to  take  it 
up  again,  and  it  would  become  a  rod  in  his  hand.  In  the  next  place 
he  was  to  put  his  hand  in  his  bosom,  and  take  it  out  leprous — white 
as  snow,  and  then  to  return  it  again  to  his  bosom,  and  produce  an 
instantaneous  healing. 

It  was  thought  that  this  would  be  enough  to  convince  them  ;  but 
if  not,  he  was  to  take  water  of  the  river  and  turn  it  on  the  dry  land, 
and  it  should  become  blood. 

These  signs,  being  intended  to  be  addressed  to  the  Iraelites,  of 
course  have  reference  to  believers.  At  the  era  of  Christianity  the 
Jews  were  found  believers  in  God  and  the  scriptures.  The  law 
and  the  prophets  were  their  boast  and  delight.     The  agency  of  God 


134  MYSTERY. 

as  represented  in  Christianity,  in  order  to  be  believed,  had  to  ad- 
dress itself  to  its  own  peo]3le.     This  it  did,  but  at  the  same  time  it 
effected  a  curious  result.     Its  professed  object  was  to  fulfill  the  law, 
but  by  decisive  injunctions  it  prohibited  the  practices  and  customs 
peculiar  to  it.     Then  ensued  a  struggle,  the  result  of  which  is  read 
in  the  present  sentiments  and  attitude  of  the  Christian  Church.     In 
some  societies  of  the  latter  there  is  but  little  importance  attached  to 
the  Old  Testament,  on  the  ground  that  the  former  things  are  passed 
away,  and  that  we  are  under  a  new  order.     To  the  Jews,  who  begin 
to  see  God's  working  in  Christianity,  and  yet  believe  in  the  old  law 
and  system,  it  looks  like  the  casting  down  of  that  staff  on  which  re- 
ligion has  so  long  leaned,  and  with  which  the  Lord's  agency  has  so 
mightily  wrought.     From  our  own  stand-point  we  see  as  much,  if 
not  more.     We  see  the  ceremonial  law  cast  down  and  prohibited. 
Its  insinuating  forms  are  vigilantly  watched,  as  a  seductive  influ- 
ence, and  its  sacrifices  condemned  and  destroyed.    "We  see  the  sacred 
writing  casting  unfavorable  shadows  on  its  utility  in  the  Christian 
system,  and  representing  it  as  the  stepping-stone  to  the  serpent's 
seductions.     Figuratively,  the  law  is  cast  down,  and  has  become  a 
serpent  from  before  which  the  agency  of  God  and  the  popular  re- 
ligion flee  as  Moses  did  from  the  changed  appearance  of  his  own 
staff.     The  -signs  of  this  great  fact  in  religious  history  were  thought 
proper  at  a  point  where  the  servant  of  the  Lord  would  attest  the 
authority  of  his  mission,  simply  because  the  subject  of  the  divine 
authority  for  the  changes  and  new  dispensations  of  religion  were 
reached,  and  the  appropriate  occasion  had  come  to  show  that  God 
was  and  would  be  in  the  several  interruptions  which  threw  the  old 
sj^stems  in  the  background.     Not  only  to  show  that  this  would  be 
done,  but  also  that  he  would  revive  the  spirit  of  the  law,  and  place 
it  in  a  wholesome  province  of  honor.     It  was  like  that  dread  truth 
which  said  to  Abraham,  know  for  a  surety  that  thy  seed  shall  be 
afflicted  in  a  strange  land,  but  which  also  promised  a  visit  of  deliv- 
erance.    Here  is  a  sign  for  both  Jew  and  Gentile  who  doubt  the 
authority  and  utility  of  the  one  or  the  other  of  the  dispensations  of 
religion;  for  it  would  show  that  the  Almighty  can  cast  off  and  make 
the  creed  of  a  people  and  a  righteous  law  appear  like  a  dreadful 
serpent,  and  that  he  can  heal  again  and  make  that  same  law  a  rod 
to  rule  all  nations,  and  a  guide  and  confirmation  to  all  people. 

The  dishonorable  aspect  of  the  law  is  the  existing  fact  agreeing 
with  the  rod  of  Moses,  turned  to  a  serpent.  That  there  is  light, 
truth  and  wisdom  in  its  provisions  and  ceremonies,  is  the  other  fact 
we  seek  to  develop.  Some  will  say,  I  do  not  believe  in  the  divine 
authority  of  religion;  there  is  a  too  violent  antagonism  in  its  several 


MYSTERY.  135 

dispensations.  Others,  again,  of  the  contending  parties,  ^ill  say, 
we  are  right,  and  you  are  wrong.  God  spake  by  iis,  undoubtedly; 
but  we  will  avoid  any  contact  with  you,  lest  we  be  defiled.  Unto 
all  such,  the  figure  is  directed,  showing  that  God  has  covered  the 
ground  of  difference  by  his  remarkable  signs  of  old,  and  shown  that, 
notwithstanding  these  contentions  and  diversities,  we  are  all  one  in" 
the  great  covenant  of  grace  he  reveals. 

If  they  would  not  believe  with  this  sign,  Moses  was  to  put  his 
hand  in  his  bosom  and  it  would  be  leprous — as  white  as  snow. 
Now,  we  say  that  Moses  is  the  figure  of  God's  agency,  not  only  of 
what  was  manifest  by  himself,  but  also  of  all  the  chief  characters 
who  have  figured  in  Church  history,  purporting  to  act  by  divine 
authority.  Not  only  so,  but  as  the  agency  of  God,  he  stands  the 
figure  of  the  whole  operating  cause  of  divine  providence,  as  mani- 
fest in  the  course  of  our  religious  system.  This  is  evident,  because 
God  spake  by  the  prox^hets,  by  Moses,  Christ,  and  the  AjDOstles. 
.Therefore,  if  we  have  premised  aright,  that  he  is  the  figure  of  that 
agency,  we  look  for  the  great  facts,  which  were  figured  by  Moses, 
in  the  most  prominent  manifestations  of  God's  special  agency.  If 
that  manifestation  has  been  wrought  out  by  several  individuals, 
then  we  may  look  to  their  history  for  an  index.  If  by .  one  indi- 
vidual, then  the  fact  will  be  mainly  with  him.  If  the  divine  work- 
ing and  will  has  found  expression  through  a  principle  which  has 
enlisted  much  individual  effort,  then  both  the  individual  and  the 
principle  are  impressed  with  the  object  of  the  figure.  The  object 
represented  is  the  appearance  or  fact  of  God's  special  agent  being 
affected  with  moral  leprosy.  All  those  signs,  undoubtedly,  have 
reference  to  some  facts  in  Church  history.  God  denominates  them 
his  signs,  thus  showing  that  he  had  looked  out  on  future  events, 
and  prepared  a  similitude.  He  had  these  likenesses  in  mind,  and 
waited  fitting  opportunities  to  display  them.  They  were  all  his 
own,  because  they  had  direct  reference  to  his  covenant  with  men, 
and  the  varying  fortunes  of  religfbn.  The  principle  and  personage 
of  the  Savior  have  been  the  most  remarkable  manifestations  of  God's 
agency  of  which  we  have  any  account.  They  have  been  special  in 
connecting  the  Almighty  with  their  acts;  and  the  prophets  and 
apostles  have  contributed  to  the  same  result.  The  Church,  as  a 
body,  agrees  to  this,  and  exceeds,  so  that  the  united  forces  of  visi- 
ble divinity  acquiesce.  Now,  the  hand  is  an  important  member  of 
the  body.  If  among  the  host  of  prophets,  apostles,  and  of  righteous 
principles  which  have  wrought  for  God  along  the  religious  pathway, 
we  cannot  identify  the  particular  agency  of  the  Lord,  we  can,  never- 
theless, show  where  the  right  hand  of  that  agency  is.     It  is  in  the 


136  MYSTERY. 

principle  and  personage  of  the  savior,  Christ.  It  is  here  a  special 
authority  is  claimed.  It  is  here  a  great  work  is  being  done,  and  an 
effectual  sonship  established. 

The  first  sign  shadowed  the  reverses  of  the  law  and  its  adherents. 
The  next  indicates  a  like  rejection  of  the  popular  Christian  belief. 
The  one  makes  the  rod  in  the  hand  to  change;  but  the  other  makes 
the  very  hand  to  be  leprous.  "We  say,  the  sonship  of  Christ  is  the 
hand  of  the  special  divine  agency;  and  it  remains  to  be  considered 
what  it  is  that  has  befallen  the  principle.  Christ  represented  his 
mission  and  his  relation  to  the  father,  in  strong  terms,  and  in  a 
manner  consistent  enough  in  the  light  of  mental  philosophy.  But 
a  misapprehension  of  his  meaning  has  clouded  his  true  character 
and  office,  and  given  him  a  place  in  the  minds  of  the  people  incon- 
sistent with  the  unity  of  God.  Now,  whatever  may  be  the  opinion 
of  the  mass  of  the  Christian  world,  it  must  be  admitted  that  to  the 
Jew,  the  Mohammedan,  and  a  good  portion  of  Christendom,  the 
doctrine  of  Christ  and  his  relation  to  God,  appears  perverted  and 
false.  They  abhor  the  views  of  the  popular  creed,  as  both  idolatry 
and  blasphemy.  From  their  standpoint  of  belief,  they  see  corrup- 
tion and  leprosy,  white  as  snow.  'The  sign  seems  tp  be  designed 
for  them,  in  order  to  modify  their  doubts  of  whether  these  millions 
in  error  are  of  the  household  of  Abraham  or  not.  The  shadow  calls 
on  them  to  observe  that  by  a  new  effort  of  that  same  agency,  the 
unfavorable  appearance,  or  fact,  is  removed,  and  the  hand  is  un- 
blemished. 

The  first  sign  says  to  us,  behold  my  ancient  people  and  law.  I 
cast  down  and  lift  up  again.  The  other  addresses  itself  to  those 
with  whom  we  differ,  and  declares  the  daughter  of  the  Gentiles 
mistaken,  deceived,  corrupted  and  diseased;  but  fails  not  to  flash 
out  that  great  destiny  that  shall  bring  through  the  principle  and 
person  of  Christ  perfected  and  acceptable. 

Moses  was  also  to  take  water  from  the  river,  which  would  be 
turned  to  blood  on  the  dry  land.  This  was  a  last  resort;  and  in  its 
bearing  and  import,  is  of  a  threatening  character.  To  the  Israelites 
it  was  a  wonder  and  a  miracle  that  confirmed  their  belief  in  Moses' 
mission;  but,  for  that  matter,  so  were  the  other  signs;  and  to  them 
they  were  miracles,  and  nothing  more.  They .  were,  however,  a 
means  of  influencing  the  faith  of  the  people.  They  were  executed 
at  the  very  point  where  their  credulity  was  addressed;  and  by  this 
means,  implying  that  these  signs,  in  their  spiritual  application, 
should  arrest  the  attention  of  the  thoughtful,  unto  whom  the  agency 
of  God  has  a  mission.  We  mean,  that  in  the  same  manner  that  the 
Israelites  believed  when  they  saw  these  signs  literally,  so  should 


MYSTERY.  137 

they,  wliom  it  concerns,  believe,  when  they  see  them  performed 
si^iritually.  The  agency  of  God  calls  upon  those  in  bondage  to 
error  or  sin,  declaring  a  charge  from  God  to  lead  them  out  of  the 
spiritual  Egypt.  The  divine  intentions,  as  manifest  through  his 
chief  agents,  are  not  carried  out,  because  of  a  lack  of  candor  and 
interest.  Hence,  those  who  by  a  high  authority,  declare  the  coun- 
sel of  God,  report  back  that  the  signs  are  all  fulfilled,  the  evidence 
all  revealed,  and  the  people  neither  care  or  believe.  The  last  sign 
seems  to  have  no  particular  application.  It  only  represents  a  gener- 
al fact  of  the  past,  and  probability  of  the  future. 

Turning  water  into  blood  is  indicative  of  rendering  popular  be- 
lief odious.  Blood  was  held  in  abhorrence  by  the  Israelites  ;  and  it 
was,  therefore,  the  opposite  of  what  water  was  to  them.  The  fact 
that  Moses  wrought  this  miracle,  was  an  appeal  to  the  understand- 
ing of  his  countrymen;  but  the  application  of  its  spiritual  import, 
we  say,  is  a  possibility,  and  perhaps  a  necessity  of  the  future.  It, 
however,  seems  to  have  a  general  bearing,  for  most  of  the  new  dis- 
pensation and  reforms  fulfill  the  signs  by  effecting  a  change  of 
sentiment  toward  former  creeds  and  doctrines. 

Aaron,  also,  was  the  servant  of  the  Lord,  though  in  a  subordinate 
capacity  compared  with  Moses.  He  was  deputized  to  go  before 
Pharaoh  and  perform  a  sign  that  differed  somewhat  from  these  we 
have  been  considering.  It  differed  in  the  following  points:  His 
sign  was  addressed  to  Pharaoh  instead  of  to  the  Israelites.  It  was 
by  Aaron  instead  of  Moses,  and  the  staff  of  the  former  was  used. 

Though  Aaron  is  the  figure  of  the  operating  means  of  the  Almighty 
the  same  as  is  Moses,  he  was  yet  in  a  different  capacity.  Moses  was 
the  prophet  of  God,  and  Aaron  ere  this  was  constituted  the  speaker 
or  priest.  There  was  afterwards  attached  to  him  in  due  form,  the 
department  of  the  priesthood.  His  seed  and  tribe  were  devoted  to 
the  ceremonies  and  offerings,  and  maintained  a  position  in  that  de- 
partment esteemed  and  reverenced  by  all  the  tribes.  But,  there 
was  one  peculiarity  about  the  priesthood  that  gave  it  effect  and 
maintained  its  authority.  This  was  the  divinely  appointed  succes- 
sion. It  was  by  this  it  held  sway  and  ruled.  When  any  dissensions 
arose,  it  held  out  its  rod  of  authority  and  pointed  triumphantly  to 
the  order  of  the  house  and  line  of  Aaron.  It  becomes  evident  that 
the  staff  of  Aaron,  as  the  figure  of  God's  agency  in  the  department  of 
the  priesthood,  is  the  divinely  appointed  succession  which  was  in- 
stituted for  him  and  his  sons. 

Now,  Aaron  was  to  seek  to  arrest  the  attention  of  Pharaoh,  and 
by  means  of  his  staff  work  a  miracle  before  him.  Pharaoh,  we  have 
said,  is  the  figure  of  the  selfish  and  sensual  element  of  the  world. 


138  MYSTERY. 

He  is  also  the  figure  of  the  intellectual  and  powerful.  When  Aaron 
addressed  himself  to  him,  he  felt  aware  of  the  possible  appreciation 
of  his  miracle.  He  stood  before  a  judge  who  was  wont  to  compare 
the  efi'orts  of  the  wise  men  with  the  claims  of  the  prophets.  He  was 
the  head  in  a  nation  and  country  which  lead  the  world  in  art  and 
philosoiDhy,  and  combined  sensuality  and  intelligence.  He  demanded 
of  Aaron  a  miracle,  and  the  latter  had  recourse  to  his  rod,  which  he 
cast  down  before  Pharaoh,  and  which  immediately  became  a  ser- 
pent. Aaron's  rod  being  turned  into  a  serpent,  appears  to  be  a 
sign  directed  to  the  unbelieving  world,  who,  taking  a  measure  of  the 
perverted  state  of  religious  institutions,  have  no  faith  in  their  divine 
origin.  At  least,  the  signs  of  the  prophetic  writing  anticipate  the 
objection,  and  would  show  it  a  fact  in  harmony  with  the  sacred  or- 
dinances. Rather,  it  would  reveal  it  a  consequence  of  the  weakness 
of  human  nature,  when  attempting  to  lay  hold  of  the  divine  pro- 
visions. Now,  the  rod  of  Aaron,  we  have  said,  is  the  authoritative 
succession  of  the  priesthood. 

This,  in  its  course  and  history,  has  assumed  some  unfavorable 
aspect  of  which  the  sacred  record  has  taken  cognizance.  The  idea 
of  the  order  and  succession  of  the  priesthood  ran  smoothly  during 
the  Jewish  dispensation.  It  was  not  remarkable  for  any  over-action, 
and  the  sons  of  Aaron  stood  to  minister  before  the  Lord  in  the  true 
province.  But,  afterward,  when  the  agency  of  God  was  manifest  by 
the  Christian  Church,  they  caught  up  the  idea  of  the  divinely  ap- 
pointed succession  in  the  order  of  St.  Peter,  and  stretched  out  the 
staff  of  Aaron.  It  was  by  this  rod  the  local  churches  came  under, 
and  by  this  means  the  civil  authority  was  awed  to  submission. 

We  have  before  spoken  of  the  unfavorable  result  of  an  untimely 
centralization.  If  it  press  upon  the  institutions  and  liberties  of  our 
own  favored  time,  we  are  ready  not  only  to  condemn  it,  but  ex- 
amine critically  the  cause  of  these  assumptions.  We  find  that  the 
secret  lies  in  acting  on  the  idea  of  the  divine  order  and  succession 
of  the  priesthood.  As  a  consequence,  therefore,  we  look  upon  the 
institution  itself  as  inappropriate  for  these  times.  We  pronounce 
it  a  source  of  evil;  so  that  what  was  once  a  rod  in  the  hand  of  Aaron, 
now  becomes  a  rejected  serpent. 

True,  this  may  all  result  from  a  misunderstanding  of  the  true 
spiritual  order  of  the  priesthood;  but  it  does  not  alter  the  great  fact 
in  relation  to  the  entertained  belief. 

We  understand  by  a  serpent  that  it  is  emphatically  suggestive  of 
perversion;  so  that  if  all  the  evil  of  which  we  speak  has  been  caused 
by  a  misapprehension  of  a  spiritual  ordinance,  the  figure  is,  never- 
theless, true  to  the  realities  of  the  case.     The  figure  does  not  end 


MYSTERY.  139 

here.  The  import  of  its  being  addressed  to  Pharaoh,  who  was  king 
of  Egypt,  and  who,  perhaps,  held  his  j)lace  by  some  regulated  ideas 
of  succession,  is  suggestive  of  a  threat  to  the  divine  right  of  kings. 
It  is  well  known,  or  believed,  that  the  idea  is  a  secondary  one  to 
that  of  the  order  of  the  priesthood.  God  would,  therefore,  show 
the  precarious  situation  of  the  unrighteous  in  high  places;  for,  by 
the  figure  of  Aaron,  he  suggested  how  he  could  remove  the  foun- 
dation. Yes,  not  only  so,  but  how  he  would,  and  how  he  has.  Let 
my  people  go,  is  the  command  to  all  those  who,  from  a  position  of 
power,  or  attitude  of  opposition,  are  hindering  the  moral  and  relig- 
ious influences. 

It  has,  also,  an  individual  application,  because  Pharaoh  was  the 
figure  of  the  ungodly  element.  It  shows  how  the  most  cherished 
objects  and  means  are  changed  by  the  hand  of  Providence  to  curses 
and  loathing;  and  those  who  resist  the  promptings  of  conscience 
may  see  the  sign  before  their  eyes,  and  the  reality  of  it  in  their 
lives. 

Well,  Pharaoh  would  not  let  the  people  go;  and  then  commenced 
a  series  of  plagues.  There  was  a  time  when  the  worship  or  belief 
of  the  true  God  was  unpopular.  The  universal  religion  was  one  of 
superstition,  founded  on  the  selfish  and  lustful  inclinations.  Visi- 
ble objects  were  held  in  reverence,  as  the  only  reality  of  God;  and 
a  convenient  mode  of  conciliating  these,  constituted  moral  duties. 
The  children  adopted  the  customs  of  the  fathers,  and  generation 
after  generation  strengthened  a  perverse  system,  or  floated  into  a 
loose  manner,  which  gave  the  passions  full  play,  and  engendered  a 
fierce  and  lustful  disposition. 

As  early  as  the  time  of  Moses  this  was  the  state  of  things  in  the 
world  at  large;  and  it  was  the  destiny  that  it  should  long  continue. 
However,  it  was  the  intention  of  the  Almighty  to  visit  this  element 
and  declare  himself.  He  raised  up  Pharaoh  to  be  a  fitting  figure  of 
this  perverse  and  stubborn  attitude,  and  by  the  literal  signs  of 
Egypt,  pictured  his  manner  of  dealing.  When  these  signs  were 
performed,  they  had  already  commenced  to  be  fulfilled,  for  Pharaoh 
was  the  figure  of  a  state  of  things  existing  before  his  day,  but  which 
continued  beyond  his  time. 

In  other  words,  these  signs  indicate  what  had  been,  what  was,  and 
what  was  to  be.  For  this  same  reason  Aaron  was  made  the  figure  of 
God's  agency  which  had  operated  before  his  time.  Even  the  rod  of 
Aaron,  which,  in  a  particular  sense,  means  the  authoritative  succes- 
sion of  the  priesthood,  was  exercised  in  a  general  manner  before  the 
regular  installment  of  Aaron  and  his  sons.  We  may  say  that  that 
divine  succession,  which  the  era  of  Aaron  attained  to,  was  the  off- 


140  MYSTERY. 

spring  of  tlie  strict  genealogical  custom  of  more  ancient  times. 
Doubtless,  it  was  a  satisfaction,  if  not  a  boast,  of  Noah  and  his  sons, 
that  they  were  of  the  line  and  succession  of  Seth.  In  the  latter  was 
vested  a  virtue,  by  reason  of  a  certain  promise  to  Adam.  The  de- 
scendants of  Adam  were  very  particular  about  a  blessing  and  au- 
thority that  should  attach  to  some  branch  of  his  family.  The  early 
records  are  evidence  that  before  the  time  of  Aaron  there  existed  a 
sort  of  priesthood,  and  an  authoritative  succession  of  office,  or  right 
to  a  promised  blessing.  Neither  is  there  a  lack  of  evidence  that  the 
branch  of  Seth  was  entitled  to  fulfill  the  object  of  the  priesthood. 

Enoch  was  perfect  in  his  day.  Noah  was  a  preacher  of  righteous- 
ness, and  Abraham  was  accepted,  blessed,  and  chosen.  All  these 
had  guarded  their  history  with  a  jealous  eye,  and  expected  favor  on 
account  of  the  order  of  their  succession  to  Seth.  We  may  say,  there- 
fore, that  the  priesthood  existed  before  Aaron,  as  well  as  the  pecul- 
iar staff  of  succession  of  which  Aaron's  rod  is  the  figure.  The  agency 
of  Grod  wrought  by  these  noted  characters,  from  time  to  time,  and 
used  this  peculiar  divine  authority  and  succession  as  a  preparatory 
cause  in  all  that  it  effected. 

These  signs  reflect  on  the  irreligious  element,  and  show  the  order 
and  manner  in  which  it  has  been  subdued.  Pharaoh  was  willing  to 
let  the  people  go,  on  account  of  the  plague.  In  like  manner  the 
selfish  portion  of  the  world  has  been  made  to  appreciate  the  religious 
influences,  by  suffering  the  consequences  of  a  lack  of  wholesome 
moral  forces.  How  long  did  it  take  wicked  and  foolish  kings  to 
perceive  that  the  development  of  the  spirit  of  Jewish  law  was  vital 
to  their  own  interests,  and  that  a  system  of  morals,  which  would  bet- 
ter the  minds  and  actions  of  the  masses,  was  the  best  security  for 
the  peace  of  those  in  authority  ?  We  say  Pharaoh  represented  the 
wealthy  and  influential  element  that  has  to  do  with,  and  necessarily 
feels,  the  responsibility  of  government.  It  is  this  that  has  been  in 
a  position  of  power,  and  under  the  influence  of  an  unfavorable  dis- 
position has  become  the  dread  object  of  a  struggling  virtue  and  re- 
ligion. Assyria,  Egypt,  Babylon,  Persia,  Kome,  and  others,  all  par- 
took of  the  spirit,  and  exemplified  a  selfish  and  antagonistic  attitude. 
All  along  the  early  historj^  of  religion  there  has  been  a  succession 
of  interference  in  the  establishment  of  good  principles.  There  has 
been  a  negative  voice  from  the  high  places  of  the  earth,  dictated  by 
the  interests  of  sensuality,  declaring  the  purposes  of  the  Almighty 
to  be  against  the  policy  of  its  existence.  Pharaoh  represents  all 
this  fact  and  experience  of  the  past  ages,  and  on  the  eve  of  a  literal 
deliverance,  wherein  this  personage  stands  up  to  resist,  God  takes 
occasion  to  reveal  the  truths  of  spiritual  freedom  and  the  apprecia- 
tion of  religious  interests. 


MYSTERY.  141 

The  waters  of  the  river  were  turned  to  blood.  This  plague  in-, 
augurated  the  contest.  Aaron  stretched  out  his  staff  over  the 
rivers,  streams,  and  fountains,  and  such  was  the  consequence. 

We  have  presumed  that  the  application  of  the  plagues  of  Egypt, 
belongs  to  an  early  period,  and  is  intended  to  explain  the  manner 
in  which  religious  interests  have  become  appreciated.  Turning 
water  into  blood,  is  suggestive  of  some  operating  means  of  chang- 
ing the  sentiments,  so  that  what  was  believed  and  acted  upon,  be- 
comes condemned  and  objectionable.  Aaron's  rod  was  stretched 
out  over  the  streams  that  this  might  be  the  effect.  Assuming  that 
the  dread  fact,  of  which  Pharaoh  is  the  figure,  was  developed  at  an 
early  day,  it  becomes  us  to  inquire  how  it  is  that  God's  agency 
through  the  succession  and  authority  of  Seth,  has  effected  a  con- 
demnation of  the  natural  and  unbelieving  forces,  and  a  loathing 
of  the  ancient  belief?  "We  say  that  this  is  the  first  remarkable  re- 
sult of  the  development  of  the  authoritative  Bible  religion.  We  see 
this  at  the  first  glance  of  general  results.  It  can  be  traced  back  as 
a  judgment  to  those  old  selfish  superstitions  that  stood  in  the  way 
of  reform,  and  emphasized  its  objections  to  the  revealed  system. 

The  immediate  effect  of  a  pure  code  of  morals,  of  which  the 
revealed  religion  is  the  advocate,  was  to  cast  an  unfavorable  contrast 
on  the  corrupting  teachings  of  the  ancients.  It  forced  their  doings 
into  the  strong  light  of  an  exalted  rule  and  law,  that  made  even  the 
sensual  element  aware  of  the  gross  nature  of  its  actions.  It  was  in 
this  manner  that  the  rod  of  Aaron,  agreeing  with  the  divine  author- 
itative succession  of  the  Patriarchs,  became  the  means,  like  the  staff 
of  Aaron,  directed  to  the  streams  of  Egypt.  They  now  saw  that 
their  strength  was  weakened.  The  example  and  teaching  of  a 
righteous  people,  who  were  famous  for  the  help  of  the  gods,  found 
a  response  in  the  conscience  of  the  less  depraved;  who,  sympa- 
thizing with  a  higher  standard,  turned  on  the  customs  of  their 
fathers,  and  pictured  the  contrast  in  stronger  colors.  Even  those 
who  continued  in  wantonness  were  made  aware  of  their  situation, 
and  became  condemned  of  themselves.  However,  it  modified  the 
general  moral  condition,  and  forced  the  people  to  seek  some  more 
vital  principles.  Like  the  Egyptians,  their  former  reservoir  of 
waters  were  made  distasteful,  and  they  sought  for  a  purer  supply. 
It  is  remarkable  how  many  of  the  doctrines  and  customs  of  the 
Patriarchs  are  found  attaching  themselves  to  the  ancient  nations  and 
races.  It  seems  to  have  been  the  intention  that  the  reverses  of  the 
seed  of  promise,  should  be  a  contact  with  the  nations  for  the  benefit 
of  the  latter.  The  Assyrian  was  early  called  up  to  carry  away  cap- 
tive.    Babylon,  Persia,  Greece  and  Rome,  were  forced  in  intimate 


142  MYSTERY. 

relations.  Even  the  Indians  of  America  retain  customs  which  must 
have  been  derived  from  a  knowledge  of  the  most  ancient  religion. 
This  shows  how  great  have  been  the  opportunities  to  make  the  re- 
ligious system  and  the  worldly  sensual  element,  contrast  with  each 
other,  thereby  producing  a  modification  in  the  belief  of  the  latter. 
The  contact  has  created  a  sentiment  that  looks  back  on  the  former 
practices  with  loathing,  and  forced  the  world  to  appreciate,  in  a 
measure,  the  existence  of  a  good  moral  standard.  But  when  this 
much  was  effected,  the  restraints  of  a  powerful  antagonism  was 
still  the  reality;  and  there  was  found  a  necessity  for  other  plagues. 

Next  in  order,  came  the  torment  of  frogs.  According  to  the 
course  pursued  in  these  interpretations,  an  animal  has  reference  to 
system.*  Now,  a  frog  is  not  an  animal  proper.  It  is  of  a  lower 
order  of  animal  life.  They  have  their  origin  and  existence  in  waters 
which  they  corrupt;  and  are  esteemed  unclean.  It  is  in  the  light  of 
these  facts  that  we  must  aj)ply  this  figure  of  literal  nature.  "Water, 
iu  a  collective  sense,  in  scripture  writing,  often  refers  to  nations, 
people,  or  general  institutions.  But,  in  its  more  diffused  situation 
in  springs,  wells,  and  fountains,  where  it  is  made  available  for  use 
and  drink,  it  is  the  figure  of  various  sources  of  instruction.f  It  has 
been  observed  that  a  country  like  Arabia  and  Palestine,  which  in 
many  parts  are  lacking  the  natural  facilities  of  water,  there  has  been 
great  importance  attached  to  springs  and  fountains.     * 

The  writings  of  the  Bible  come  to  us  mainly  from  these  countries; 
and,  therefore,  its  figures  are  governed  by  the  circumstances  and 
natural  aspect  of  these  lands.  Water,  in  view  of  the  necessities  of 
its  use,  to  quench  thirst  and  sustain  life,  could  not  fail  to  become 
the  figure  of  important  mental  necessity.  Hence  we  find  the  proph- 
ets and  the  Savior  illustrating  the  value  of  their  teaching  and 
doctrine  by  comparing  it  to  fountains  of  living  water.  The  spiritual 
requirements  of  the  mind,  which  reach  after  knowledge,  demand 
instruction  in  the  same  manner  that  the  thirsty  calls  for  water. 
Instruction,  then,  becomes  the  meaning  of  water  in  a  certain  sense; 
especially  so  in  its  diffused  situation  of  wells  and  springs.  Frogs 
inhabit  low,  swampy  places;  but  in  the  case  of  becoming  an  annoy- 
ance, exceed  their  limits,  and  take  possession  of  the  wells  and 
springs,  and  even  large  rivers.  ■  Seeing,  therefore,  that  it  was  from 
the  springs,  fountains,  and  reservoirs  of  Egypt  that  the  frogs  had 
their  origin,  and  that  these  refer  to  sources  of  instruction,  it  is  in 
order  to  inquire  what  is  it  that  may  be  developed  in  any  source  of 
instruction  which  may  agree  with  the  unclean  nature  of  frogs. 
Pharaoh  and  his  land  stood  for  the  depraved  element  of  the  world, 

*  See  pages  35  to  40.  t  See  pages  59  and  GO. 


MYSTERY.  143 

and  its  accompanying  institutions.  Here,  then,  was  a  plague  di- 
rected to  the  waters  of  his  land,  and  these  waters  refer  to  the  sources 
of  instruction.  Now,  among  a  people  who  are  sensual,  selfish,  cor- 
rupt, and  blinded,  there  is  apt  to  exist  among  its  teachings  a  man- 
ner of  false  logic  and  reasoning,  that  is  the  natural  outgrowth  of 
the  short-sighted  view  where  the  selfish  passions  hold  reign.  It  is 
the  false  premises,  peculiar  to  this  element,  and  which  furnishes  the 
foundation  for  all  misunderstandings,  that  agrees  with  the  idea  of 
frogs  in  the  plague  of  Egypt.  It  has  always  been  the  answer  of 
the  Church,  when  unbelievers  deny  the  utility  of  a  revealed  system, 
that  the  philosoj)hical  deductions  of  the  ancients  were  defective; 
and  that  they  never  reached  a  satisfactory  idea  of  God  and  his  attri- 
butes, or  of  human  nature  and  its  requirements.  It  claims  that, 
without  the  aid  of  the  Bible  and  the  devoted  religion,  none  could 
reach  these  points. 

If  this  be  a  fact,  it  would  be  a  direct  means  to  make  the  Church 
appreciated;  to  subject  the  world  to  a  consequence  of  its  lack.  The 
plague  was  against  those  who  saw  no  importance  for  any  special 
demonstration  to  worship  the  Lord,  or  listen  to  divine  revelations. 
The  wise  men  of  the  ancients  taught  the  people,  and  reasoned  from 
the  appearance  of  nature.  They  premised  on  the  facts  of  the  visible 
world  and  human  capacities,  and  made  inferences  of  the  existence 
of  the  go^s  and  life's  requirements.  They  held  the  same  relation 
to  the  masses  that  the  magician  of  Egypt  did  to  Pharaoh  and  his 
l^eople.  They  were  the  advance  guard  in  the  possible  improvement 
of  a  sensual  populace;  and  as  they  looked,  saw,  and  reported,  so  all 
believed  and  acted.  But  how  did  they  look  and  how  did  they  see  ? 
The  earth  was  before  them,  with  all  its  facts  and  stern  realities. 
They  saw  the  powers  of  the  world  divided,  according  to  local  inter- 
ests and  sympathies,  and  ruled  by  arbitrary  force.  One  king  ruled 
in  the  valleys,  another  in  the  hills;  the  rivers  divided  the  authority, 
and  race  and  language  multiplied  the  examples  of  separate  and 
numerous  despotic  rulers.  The  wise  men  looked,  saw,  and  said,  so 
are  the  gods.  They  had  reported,  and  it  was  incorporated  in  the 
sources  of  knowledge  and  instruction.  They  had  not  the  law,  and 
were  not  si^iritual-minded  enough  to  see  the  import  of  the  religion 
of  Seth.  They  even  denied  it  as  existent  authority,  while  making- 
attempts  at  the  mysteries  of  life,  by  means  of  its  light.  The  dim 
report  of  the  visits  of  angels  to  the  children  of  the  sacred  line,  were 
the  germs  of  conception  for  the  belief  in  a  multiplicity  of  deities. 
They  believed  in  more  than  the  gods  of  wood  and  stone,  and  made 
sincere  sacrifices  to  spiritual  probabilities. 

The  imagination  wrought  the  likeness,  and  it  was  reported  :  thus 


144  MYSTERY. 

they  are.  The  multitude  responded,  let  us  preserve  the  similitude, 
lest  the  wise  be  dead  and  the  form  be  forgotten.  So  they  made  the 
images,  and  when  the  wise  men  died  they  had  an  inheritance  of 
forms,  without  the  spirit  ideal.  Their  first  spiritual  thought  was 
the  offspring  of  the  revealed  religion,  more  or  less  circulated,  and 
which  was  turned  to  a  curse,  because  not  fully  acce^Dted,  and  because 
indirectly  and  imj)erfectly  received.  So  they  said,  let  it  be  in  our 
system  of  instruction  that  there  be  a  house  for  the  gods,  and  that 
all  the  people  do  reverence  to  the  images  we  inherited  from  our 
fathers.  If  the  attention  was  turned  to  other  points,  the  same  im- 
perfect view  was  the  result.  They  saw  that  men  existed,  struggled, 
died,  and  turned  to  dust.  So  the  conclusion  was,  his  hope  is  per- 
ished with  his  life,  and  he  shall  be  no  more  called  or  remembered. 
So  it  was  believed  and  acted  upon.  When  there  was  a  desire  to 
know  the  sentiments  of  the  wise  concerning  the  prosj^ect  of  the 
race,  the  gloomy  answer  was:  Eat  and  drink,  for  to-morrow  you  die. 
The  people  accepted  life,  therefore,  as  an  opportunity  to  grasp  at 
sensual  pleasure.  The  sentiment  was  passed  from  example  to  pre- 
cept, and  confirmed  by  both,  in  the  dispositions  of  the  perverted 
element.  From  every  outlook  their  dim  and  flickering  light  pre- 
sented objects  in  imperfect  or  distorted  appearance,  and  the  lustful 
and  sensual  habits  of  the  prevailing  disposition  painted  the  colors  to 
suit  its  own  fancy  and  interest. 

These  images  of  false  premises  and  inference  were  handed  over  to 
the  sages  and  teachers,  and  found  an  existence  in  all  the  sources  of 
instruction.  The  secondary  efforts  were  prolific  of  multiplying  ab- 
surdities, because  premises  were  now  founded  on  false  inferences, 
and  it  was  not  so  much  the  primary  objects  and  realities  of  nature, 
as  what  had  been  incorporated  into  the  schools  and  become  a  part 
of  the  practice  and  belief.  Custom  was  stronger  than  any  spiritual- 
ity emanating  from  a  sensual  state,  and  the  people  accepted  what 
was  so  much  in  harmony  with  their  perverse  habits,  and  what  was 
so  prominent  in  the  universal  sources  of  instruction. 

In  this  manner,  spiritually  speaking,  the  frogs  multiplied  in  all 
the  streams  and  fountains  of  Egypt,  until  their  excess  became  a 
plague.  False  premises,  which  agrees  with  the  idea  of  frogs,  was 
the  prominent  reality  of  the  pagan  world.  It  is  seen  in  what  they 
•taught  and  believed,  and  is  accounted  for  by  the  blinded  view  re- 
sulting from  a  sensual  state  and  lack  of  revealed  truth.  It  had  its 
commencement  by  reason  of  a  glimpse  of  the  circulated  ideas  of 
revelation  which  aroused  the  activities  of  the  wise  though  selfish 
element,  and  enabled  it  to  rear  a  false  system  by  means  of  a  few 
assisting  ideas  of  truth,  like  the  novelist  makes  some  facta  suggest- 


MYSTERY.  145 

ive  of  his  whole  fabric  of  jQction.  But  when  these  causes  multiplied, 
and  absurdity  was  heaped  upon  absurdity,  there  was  a  reaction  of 
disgust.  Such  an  effort  was  required  to  maintain  a  seeming  con- 
sistency that  the  burden  of  the  ancient  philosophy  became  equal  to 
its  imperfections,  and  disposed  this  peculiar  antagonistic  force  to  a 
comparative  favor  for  the  simplicity  of  revealed  requirements.  We 
may  not  be  able  to  state  just  when  this  state  of  things  was  reached, 
"but  it  was  realized  as  a  natural  consequence,  and  at  an  early  point 
in  the  world's  history.  The  contact  of  the  Jewish  law  and  religion 
bad  much  to  do  with  modifying  the  sentiments  of  the  idolatrous  na- 
tions, and  revealing  their  institutions  in  an  unfavorable  contrast. 

There  is  much  evidence  of  this  development  in  the  era  of  Baby- 
lonish supremacy.  Though  the  opposing  power  was  strong  and 
outspoken  in  that  time,  the  opportunities  of  the  revealed  religion 
were  equally  great,  and  perhaps  there  is  no  time  in  the  early  history 
of  the  church,  when  the  power  of  the  unbelieving  force  received 
such  checks  and  modifications  as  in  the  days  of  Nebuchadnezzar  and 
the  Babylonish  kings.  We  even  find  the  king  of  kings  making  de- 
crees in  favor  of  the  God  of  Daniel,  and  of  the  Jews,  and  under- 
going a  comparative  distrust  of  the  teachings  and  teachers  of  his 
people.  But  these  signs  in  effect  are  continuous.  That  is,  the  effect 
of  one  laps  past  the  proper  beginning  of  the  next  in  order. 

The  application  and  effect  of  the  one  we  are  considering,  con- 
tinues on  to  later  periods  than  the  Babylonish  era;  while  at  the 
same  time,  the  figure  of  the  lice  which  follows  it,  has  its  proper  be- 
ginning before  that  era.  In  the  same  manner,  the  latter  plague 
continues  its  effect  and  application  beyond  the  proper  beginning  of 
the  next  in  order.  Where  there  is  no  special  time  connected  with 
a  succession  of  signs,  their  bearing  in  fact,  is  the  main  object;  and 
they,  therefore,  become  more  general.  The  intention  of  these  signs 
was  to  show  by  a  number  of  evils,  the  consequence  of  a  lack  of  a 
good  standard  of  morals,  and  to  bring  men  to  appreciate  the  exist- 
ence and  office  of  a  devoted  people  who  advocate  and  maintain  that 
standard. 

The  reiterated  command,  "  Let  my  people  go,"  agrees  with  the 
direct  bearing  of  Providence  which  has  effected  the  existence  of  a 
popular  religion;  and  the  plagues  to  enforce  that  command,  agree 
with  the  affliction  of  perversion  and  corruption,  which  has  been 
used  to  enlighten  the  general  mind  to  the  necessity  of  that  religion. 
The  idea  attached  to  lice  is  one  of  annoyance  at  least.  An  insect 
does  not  rise  to  the  dignity  of  animal  life  proper.  In  this  explana- 
tion, it  is  suggestive  of  mere  life  among  mental  realities.  It  is  re- 
duced to  a  simple  term,  with  scarce  a  meaning,  and  which  could 
10 


146  MYSTERY. 

not  have  been  noticed,  or  cared  for,  but  for  some  other  attaching- 
quality.  Lice,  as  a  plague,  are  effective;  as  much  on  the  ground  of 
their  corrupting  qualities  and  appearance,  as  of  inherent  force^ 
They  are  the  figure,  therefore,  of  a  mere  objectionable  term,  and 
agree  with  profane  expressions. 

Pharaoh's  magicians  could  not  produce  them  with  their  enchant- 
ments, as  they  did  the  semblance  of  the  other  plagues.  It  was  only 
the  outstretched  rod  of  Aaron  that  could  originate  them.  The  nature 
of  profane  expressions  is  fixed  by  the  sacred  character  of  Bible  ob- 
jects. They  have  their  origin  by  establishing  a  sacred  ideal,  and 
hence,  the  staff  of  Aaron  and  the  revealed  religion  he  represented, 
could  be  the  only  possible  first  cause.  Had  we  not  such  an  exalted 
idea  of  the  Creator,  there  could  be  no  objection  or  force  in  making 
common  use  of  the  name.  With  the  heathen  world  it  is  not  so. 
Having  no  special  reverence  for  one  deity,  they  never  could  have 
been  made  alive  to  any  real  profanity,  because,  whatever  terms  they 
might  have  made  use  of,  and  however  common,  could  find  no  ob- 
jection. But,  when  the  revealed  religion  came  to  the  knowledge  of 
the  careless  world,  and  its  sacred  objects  were  presented  to  its  view, 
it  at  first  treated  them  with  no  respect,  so  that  the  knowledge  of 
the  sacred  characters,  and  a  free  habit  of  using  their  names,  were 
established  at  the  same  time.  Then,  religion,  availing  itself  of  what 
knowledge  was  already  communicated,  succeeded  in  influencing  the 
unbelieving  to  a  greater  reverence  for  its  God,  and  its  Bible  objects. 
This  made  them  alive  to  the  prevailing  habit  of  profanity  among 
them,  because  they  now  were  in  a  position  to  be  sensible  of  it.. 
But  when  once  a  habit  of  this  nature  is  established,  it  cannot  be 
easily  eradicated. 

The  moral  perceptions  of  the  unrighteous  were  continually  in- 
creasing under  the  influence  and  contact  of  the  religious  system, 
while  at  the  same  time  there  was  no  power  to  stay  the  prevailing 
habits  and  vices.  They,  therefore,  found  them  a  plague,  like 
the  torment  of  the  lice  of  Egypt,  and  which  increased  with  their 
own  moral  discernment.  There  was  no  prompt  and  decided  sjm- 
pathy  with  a  high  religious  standard,  whereby  they  could  combat 
the  evil;  but  this  state  of  things  served  to  convince  them  that  it- 
was  only  a  concentrated  morality  that  could  reach  the  case.  This 
great  fact  is  intended  to  apply  in  a  general  sense,  and  this  plague 
to  be  continued  past  the  proper  beginning  of  the  next. 

After  the  lice  came  the  flies.  Flies  are  a  step  higher  in  creation, 
and  agree  with  deceptive  proverbs  and  vulgar  sayings.  The  man- 
ner of  their  origin  is  similar  to  that  of  profane  expressions;  and 
what  has  been  said  of  them  applies,  for  the  most  part,  to  proverbs^ 


MYSTERY.  147 

and  sayings  of  an  objectionable  character.  There  is,  however,  this 
distinction;  the  idea  attached  to  flies  is  suggestive  of  more  activity, 
and  a  higher  state  of  being.  Mere  expressions,  which  are  dictated 
by  the  occasion  and  partake  of  profanity,  appear  somewhat  inert 
and  sluggish  compared  to  proverbs  and  sayings.  The  latter  have 
a  molded  form,  or  precedent  shape,  and  pass  from  one  generation 
to  another.  Anything  thai;  has  to  do  with  continued  time  or  history 
is  in  some  way  connected  with  the  firmament,  and,  therefore,  may 
be  supposed  to  have  a  capacity  to  inhabit  or  frequent  this  spiritual 
air.*  Proverbs  agree  with  the  idea  of  flies,  and,  at  the  same  time, 
suppose  a  former  origin,  which  supplies  that  activity  or  capacity  of 
flying.  The  capacity  to  pass  from  one  time  to  another,  and  to  be  a 
ready  inhabitant  of  any  time  in  the  historical  firmament,  is  a  pecu- 
liarity of  a  proverb  or  saying.  Now  in  this  system  of  explanation, 
the  firmament  agrees  with  history,  and  fowls  with  traditionary  no- 
tions. Therefore,  a  fly  which  has  capacity  to  inhabit  the  air  and 
fly  in  the  firmament,  must  bear  some  relation  to  both  time  and  tra- 
dition; because  time,  records,  and  tradition  are  peculiarities  of  the 
figurative  firmament.  The  fly,  also,  inhabits  the  air  or  firmament, 
but  \s  of  a  vastly  inferior  organization  to  the  bird  of  plumage. 
Traditionary  narrative  is  a  form  agreeing  with  fowls,  whilst  a  prov- 
erb is  comparatively  a  mere  animated  insect. 

There  are  many  kinds  of  flies;  but,  undoubtedly,  those  that  in- 
fested Egypt  were  of  the  worst  sort,  and  well  calculated  to  be  a 
curse.  The  proverbs  and  sayings  which  we  mean,  therefore,  are 
those  of  a  deceptive  or  vulgar  character.  With  these  the  ancients 
were  burdened.  In  fact,  they  seemed  to  exist  in  a  sea  of  prepared 
sayings  of  all  characters  and  possible  bearings.  That  they  perverted 
the  use  of  proverbs,  there  is  no  doubt.  That  a  host  of  these,  origi- 
nating from  a  corrupt  and  blinded  people,  were  false  or  deceitful,  is 
quite  evident.  That  a  multitude  of  them  have  come  down  to  us  even 
at  this  day,  of  a  doubtful  character  and  import,  is  the  fact.  But  say- 
ings and  proverbs  were  peculiar  to  the  former  times  and  ages;  and, 
therefore,  whatever  plague  has  attached  to  their  perversion  or  excess, 
must  have  been  realized  in  those  times.  Even  the  writers  of  the 
sacred  volume  seem  to  strain  after  a  pointed  order  of  speech.  It 
appears  that  they  were  under  the  pressure  of  the  prevailing  custom 
rather  than  that  they  were  setting  the  example.  The  record  says 
that  the  Lord  sent  the  flies;  whereas,  in  the  preceding  plagues,  the 
rod  of  Aaron  was  stretched  out  as  a  means.  We  are  inclined  to 
think  that  proverbs  had  their  origin,  as  a  popular  habit,  with  the 
wise  and  thoughtful  in  the  pagan  world;  but  that,  in  after  ages, 

*  See  page  46. 


148  MYSTERY. 

their  use  was  perverted  to  both  excess  and  false  sentiment.  "When 
many  generations  had  suffered  the  infliction  of  deceptive  and  sub- 
verting maxims,  it  created  a  dislike  of  the  prevailing  manner,  and 
a  consequent  distrust  of  the  sages. 

Revelation,  too,  continued  its  majestic  course,  commanding  the 
admiration  of  a  confused  and  perverted  people,  and  reflecting  un- 
favorably on  the  imperfect  perceptions  of  the  opposing  power.  Thus 
the  plague  was  manifest  figuratively.  Again  Pharaoh's  heart  was 
hardened.  Then  came  the  plague  of  the  death  murrain.  This  is  a 
very  fatal  disease  among  animals;  its  application,  according  to  this 
mode,  reveals  serious  defects  in  all  those  systems  and  means  which 
agree  with  animals  spiritually,*  and  which  have  prevailed  in  heathen 
times  and  countries.  Such  defects  are  the  natural  consequence  of  a 
low  state  of  morals,  such  as  agree  with  the  sensual  department. 
The  revolutions  and  changes  that  the  world  has  suffered,  whereby 
the  ancient  systems  and  interests  have  been  laid  in  the  dust  of  decay, 
show  how  this  figurative  death  murrain  operated. 

Many  of  the  former  systems  died,  and  ceased  by  their  very  defects. 
We  may  say  that  all  those  which  breathed  a  corrupt  atmosphere,  so 
as  to  reach  the  point  of  disease,  died  of  this  murrain.  The  cause  is 
inevitable.  The  effect  is  as  sure;  for  where  there  is  an  absence  of 
religious  integrity,  there  is  an  infectious  disease,  and  the  systems 
and  motives  of  such  a  people  operate  until  a  point  is  reached  where 
human  nature  revolts,  and  becomes  aware  of  practices  and  means 
repugnant  to  itself  and  offensive  to  the  gods.  So  the  ancients  ex- 
perienced, considered,  and  moved  to  a  nearer  sympathy  with  the 
high  standard  of  revealed  obligations. 

But  it  was  not  enough.  The  plagues  were  to  reach  the  inner 
principles  and  first  motives,  as  prefigured  by  the  torment  of  boils. 
This  affected  both  beasts  and  men,  and  has  reference  also  to  defects. 
It  has  reference  to  such  defects  as  are  discoverable  by  the  light  of  a 
searching  and  exacting  law  of  morals.  It  was  said  that  the  magicians 
could  not  stand  before  Moses  because  of  the  boils.  It  seems  that 
they,  for  the  most  part,  did  withstand  Moses;  but  in  this  case  were 
candid  to  confess  the  hand  of  a  higher  power.  They  were  the  wise 
men  of  the  kingdom,  and  undoubtedly  represented  the  science, 
philosophy,  and  best  religion  of  the  natural  world.  Their  occupa- 
tion was  one  of  curious  experiment  and  thoughtful  research.  They 
could  mislead  the  mind  by  producing  wonderful  appearances,  as 
well  as  advise  prudently  concerning  natural  events.  They  conse- 
quently attracted  the  attention  and  interest  of  all,  and  were  looked 
up  to  as  teachers  and  guides  of  the  kingdom.     Even  the  education 

*  See  pages  39  and  40. 


MYSTERY.  149 

of  Moses  could  not  boast  of  much  above  the  wisdom  of  the  Egyp- 
tians. 

Now,  the  children  of  the  same  school  came  into  the  activities  of 
life,  claiming  the  attention  of  the  masses.  By  habit,  nature,  and 
training,  they  were  equal;  but  Moses  was  visited  by  the  angels,  and 
enlightened  by  more  extended  views.  So  it  is  with  the  deistical  and 
revealed  elements.  The  former  have  a  host  of  sages,  who  from  time 
to  time,  have  illuminated  the  atmosphere  of  natural  religion.  They 
have  been  the  instructors  of  the  heathen  and  the  necessary  planets 
in  the  moral  firmament.  Can  we  do  less  than  admire  their  penetra- 
tion, accept  their  religious  interest,  and  acknowledge  their  scientific 
attainments  ? 

The  Egyptian  magicians  were  the  proper  figure  of  the  highest 
standard  of  the  opposing  division.  Pharaoh  represented  it  in  its 
more  general  and  objectionable  form. 

We  say  opposing  division,  because  we  speak  from  the  stand-point 
of  sympathy  with  the  revealed  religion. 

Now,  the  magicians  could  not  stand  before  Moses,  because  of  the 
boils.  So  it  is  that  the  searching  requirements  of  the  revealed  sys- 
tem, which  Moses  was  identified  with,  cause  the  principles  and  plans 
of  the  heathen  sages  to  pale  before  it,  or  to  contrast  in  defects,  like 
the  boils  of  the  plague. 

But  there  are  other  vexations  of  a  more  positive  nature  which  have 
afflicted  the  world,  and  which  are  the  object  of  the  torments  of 
Egypt. 

The  Lord  said  to  Moses,  "Stretch  forth  thy  hand  toward  heaven, 
that  there  may  be  hail  in  all  the  land  of  Egypt."  Hail  is  congealed 
water,  or  rain  drops,  that  falls  by  reason  of  its  size  and  the  earth's  at- 
traction, and  is  troublesome  or  dangerous  accordingly.  Some  coun- 
tries are  subject  to  destructive  storms,  which  beat  down  the  vegeta- 
tion and  bruise  or  kill  the  animals.  This  fact  makes  it  the  more  apt 
figure  of  a  certain  reality  or  affliction  against  religious  indifference. 
Rain,  interpreted  from  the  literal  appearance,  and  applied  in  a 
figurative  sense,  has  oreference  to  instruction  or  teaching;  therefore 
hail  would  be  a  somewhat  changed  form  of  teaching — an  ill-adapted 
or  doubtful  detail  of  instruction.  Rain  is  always  made  the  pleas- 
ant figure  of  a  healthy  distribution  of  right  sentiment  and  teaching, 
whereas  hail,  because  of  its  ill-adapted  form  and  destructive  nature, 
has  been  chosen  as  a  figure  of  plague  and  judgment.  But  the  rela- 
tion of  hail  and  rain  are  so  close,  that  if  we  apply  the  idea  of  teach- 
ing to  the  term  rain,  it  must  follow  that  hail  means  another  form  of 
the  same  thing;  and,  therefore,  hail  means  a  form  of  teaching.  But 
as  the  nature  of  hail  for  watering  purposes  is  ill-adapted  and  objec- 


150  MYSTERY. 

tionable,  so  the  form  of  teaching  indicated  is  correspondingly  imper- 
fect. Indeed,  hail  destroys  the  vegetation  it  might,  in  some  other 
form,  water  and  nourish.  So  the  hail  intended  is  a  form  of  teach- 
ing which  often  does  more  hurt  than  good.  In  the  plague  of  Egypt 
it  was  a  severe  storm,  wherein  the  fire  accompanied  it  and  ran  along 
the  ground.  Fire  is  suggestive  of  destruction,  or  positive  changing 
force.  Now,  the  idea  of  effect  by  hail  is  implied  by  the  individual 
hardness  and  size  of  each  stone  that  may  fall.  Its  terror  and  de- 
struction are  found  in  the  force  of  its  individual  parts.  The  very 
idea  of  hail  is  a  multitude  of  separate,  positive  forces.  Therefore, 
to  carry  out  the  application  true  to  nature,  hail,  after  being  inter- 
preted to  mean  any  form  of  teaching,  must  mean  a  form  that  comes 
in  a  multitude  of  separate  threats  or  omens.  The  ancients  were 
early  impressed  with  fatalistic  notions.  Not  only  so,  but  that  all 
outside  appearances  and  inward  thoughts  were  susceptible  of  some 
sign  or  indication  of  inevitable  events.  They  set  themselves  to  read 
these  omens  and  to  get  a  forecast  of  the  future.  In  the  future  there 
was  both  good  and  evil  in  store,  and  the  belief  of  a  possibility  to 
reach  events  in  advance  instituted  a  close  stud^  of  all  objects  directly 
or  indirectly  connected  with  a  desired  good  or  probable  misfortune. 
Hence,  omens  of  impending  events  were  deciphered  all  over  the  face 
of  visible  nature,  and  in  the  faintest  efforts  of  human  thought.  The 
painting  of  the  evening  sunset  in  golden  hues  or  silver-faced  and 
rugged  cloud,  was  to  them  indicative  of  more  than  the  state  of  the 
weather  on  the  morrow.  Even  the  beautiful  rainbow  was  inter- 
preted discouragingly,  and  could  easily  become  a  harbinger  of  ruin. 
The  stars  were  observed  to  change  their  twinkle;  the  sun  and  moon 
to  present  uncommon  appearances  and  the  great  ocean  to  roar  in 
dismal  forebodings. 

The  wind  that  gently  played  with  the  leaves  of  the  forest,  and 
lifted  the  boughs  with  the  mild  pressure  of  summer,  was  not  certain 
to  be  a  sight  of  pleasure,  for  in  these  tempered  motions  there  was 
perceived  a  sign  mysterious  and  threatening.  The  lofty  trees  which 
spread  their  long  shadows  along  the  ground  in  the  moonlight,  could 
mark  the  destiny  of  a  favored  project,  or  blight  the  reasonable  hopes 
of  a  nation.  The  fixed  laws  of  animal  organism  could  not  bar  the 
prying  inquisitiveness  of  the  seer.  The  fibre  of  the  flesh,  the  shade 
of  the  liver,  or  color  of  the  blood,  yielded  its  index  of  fortunes,  and 
intimated  to  kings  the  use  or  uselessness  of  their  efforts. 

Sudden  fancies  of  the  mind,  caused  by  the  mere  exercise  or  over- 
exercise  of  the  brain,  were  the  lightning  flashes  of  future  occur- 
rences, and  cheered  or  depressed  according  to  their  bearing  on  some 
cherished  object. 


MYSTERY.  151 

The  real  life  and  waking  moments  of  the  ancients,  were  occupied 
in  anxiously  inquiring  at  the  door  of  every  fact  and  phenomenon  of 
nature.  Their  answers  came  to  them  according  to  their  fevered 
wishes  or  prevailing  fears.  When  they  had  exhausted  the  resources 
of  visible  objects,  their  sleeping  hours  revealed  to  them  another 
world  of  indexes.  The  veriest  jar  on  the  wire-work  of  the  brain, 
which  could  set  the  thoughts  in  imperfect  motion,  were  esteemed 
the  awful  summons  to  listen  to  the  dictates  of  fate.  Under  all  the 
Tarious  causes  of  dreams,  there  was  a  confusion  of  explanations,  but 
the  seers  set  the  order,  and  systemized  their  character  by  a  rule, 
whose  exceptions  were  multiplied  by  experience.  Thus  it  was  that 
every  possible  project  of  men  was  beset  with  an  omen  of  its  destiny. 
There  was  not  an  enterprise  under  the  sun  where  a  well-defined 
sign  did  not  forecast  a  result.  They  were  multiplied  by  the  ob- 
jects of  the  waking  hours,  and  continually  discoverable  by  the  im- 
ages of  sleep,  until,  like  a  storm  of  positive  hail-stones,  they  struck 
all  about  the  intentions,  wishes,  and  activities  of  the  world's  in- 
habitants. According  to  this  interpretation,  they  fell  upon  the 
principles  and  systems  of  the  sensual  element,  like  a  destructive  hail 
upon  man  and  beast. 

The  requirements  of  life  ever  beget  a  system  which  takes  means 
for  an  end.  The  first  perceptions  of  men  dictate  to  them  this  prin- 
ciple of  action,  and  it  may  be  relied  upon  that  this  is  the  natural 
Tiew  on  which  the  first  intelligent  action  was  taken.  In  this  view, 
all  events  seem  the  obedient  result  of  discretionary  action,  rather 
than  inevitable  fixed  design. 

It  seems  to  us  that  the  fatalistic  idea  was  not  begotten  by  the 
deistical  philosophy.  The  order  of  natural  events  does  not  create  the 
germ  of  its  existence.  The  command  for  Moses  to  stretch  out  his 
hand  toward  heaven,  in  order  that  the  hail  might  fall,  is  a  con- 
sideration which  makes  the  agency  of  God  a  first  cause.  Moses  was 
the  figure  of  God's  agency.  That  agency  has  also  been  manifest  in 
the  giving  of  the  scriptures,  and  especially  in  the  writings  of  the 
prophets.  The  prophetic  writings  of  the  Bible  may  have  first  sug- 
gested a  fixed  destiny;  certain  it  is,  that  it  speaks  positively  of  the 
future,  thereby  showing  either  a  remarkable  presumption,  or  at  least 
a  great  insight  in  the  causes  of  events.  It  is  noticable  of  the  early 
prophets  that  they  would  inveigh  against  the  countries  and  nations, 
and  boldly  declare  their  future  history.  We  may  say  that  the  be- 
ginning of  sacred  writing  was  manifest  by  a  prophetic  spirit. 

The  scriptures,  and  the  people  who  are  its  advocates,  have  had  a 
continual  contact  with  the  nations,  and  the  peculiar  reflections  from 
that  record  have  imperceptibly  impregnated  the  natural  element. 


152  MYSTERY. 

Hence  the  idea  of  prophetic  destiny   and  the  host  of  significant 
omens. 

But  there  was  a  condition  to  this  fatalism  which  made  it  tKe  more 
of  a  plague.  As  long  as  men  received  the  notion  of  an  absolute  de- 
cree, there  were  but  two  things  left  for  them  to  do.  If  the  decree 
affected  them  favorably,  they  could  rejoice;  and  if  unfavorably,  they 
could  be  resigned  and  even  contented;  for  what  could  not  be  helped,, 
could  be  borne. 

We  find,  however,  that  the  ancient  fatalism  was  alloyed  with  an 
opposite  ingredient.  By  some  means  the  notion  obtained  that, 
though  the  fates  were  set  to  the  fortunes  of  men,  they  were  influ- 
enced by  propitious  times,  and  that  a  due  amount  of  vigilance  might 
avoid  the  unlucky  event.  This  gave  all  the  more  distress  of  feel- 
ing; because,  in  addition  to  the  difficulties  of  ascertaining  the  des- 
tiny by  the  omens,  there  was  added  the  anxiety  of  warding  the  evil 
by  a  conformity  to  auspicious  periods.  The  feeling  now  became 
intense.  It  was  like  a  man  witnessing  his  house  on  fire,  with  a  pos- 
sibility of  putting  it  out,  but  not  knowing  what  to  do.  It  was  dif- 
ferent from  that  feeling  which  looks  on  with  calm  despair,  knowing 
that  no  human  effort  can  avail. 

It  was  this  condition  that  rendered  the  signs  of  destiny  so  terribly 
interesting,  and  aroused  an  extreme  feeling  of  anxiety;  like  the  fire 
that  accompanied  the  hail  of  the  plague,  it  filled  the  intermediate 
spaces,  and  left  no  possibility  of  escape. 

Fire  may  be  defined  an  intense  elementary  action,  which  changes 
a  form  in  an  apparent  destruction.  The  objectionable  features  of 
absolute  fatalism  were  well  calculated  to  try,  trouble,  and  vex  men 
to  desperation.  They  could  writhe  under  its  influence  for  awhile, 
but  it  was  sure  to  beget  a  reaction  in  favor  of  a  more  simple  rule  of 
life,  such  as  is  contained  in  the  early  patriarchal  religion  and  re- 
vealed instruction.  This  troubled  feeling,  agreeing  with  fire  in  the 
spiritual  sense,  worked  a  change  indeed.  It  aroused  the  activities 
and  resources  in  proportion  to  the  increased  mental  torture;  and, 
like  the  result  of  fire  for  the  purpose  of  refining,  it  strengthened  a 
faculty  to  discern  cause  and  effect  in  a  more  natural  and  reasonable 
way;  whilst,  at  the  same  time,  it  gave  an  experience  in  all  mental 
error  and  folly,  that  must  ever  warn  of  the  fearful  opening,  where 
the  soul,  thought,  and  mind  may  be  unwittingly  and  imperceptibly 
drawn. 

The  operation  of  this  terrible  fatalistic  notion,  in  its  multitu- 
dinous and  mysterious  hints,  signs,  and  omens,  agrees  with  the 
hail  of  Egypt;  but  the  idea  which  conditioned  that  operation,  fur- 
nished the  fire  that  characterized  the  plague.     The  existence  of  thia 


MYSTERY.  153 

fire,  as  a  fact,  may  be  said  to  be  the  mental  anxiety  attending  the 
belief;  but  it  was  this  feeling,  in  connection  with  this  same  multi- 
tude of  fate  warnings,  which  makes  it  operate  as  fire,  and  identifies 
it  with  the  hailstorm  of  Egypt. 

We  say  all  this  has  been  the  result  of  rejecting  a  revelation  which 
regulates  the  notions  of  fate  and  free  will.  How  differently  do  the 
two  systems  teach  and  command  the  world.  The  one  that  refused 
the  hand  of  assistance,  yet  received  just  enough  of  revealed  influ- 
ence to  enable  it  to  catch  up  an  imperfect  idea  of  prophecy,  aud 
there  struggling  at  a  disadvantage,  sees  nature  and  providence  in 
disorder.  Beholding  the  vast  universe,  and  the  unbending  majesty 
of  nature's  laws,  it  fastens  to  the  decree  of  events,  until  it  sickens 
with  its  own  extremes.  It  then  proclaims  that  an  act  in  an  inauspi- 
cious time  is  the  precipitation  of  evil,  by  decree,  and  that  if  the 
unlucky  point  be  avoided,  the  fates  will  be  modified.  It  says,  the 
beginning  of  life,  the  commencement  of  an  act  or  plan,  and  all 
manner  of  undertakings,  are  governed  by  the  aspect  of  nature  at 
the  moment  of  their  commencement.  Hence,  all  human  beings 
are  found  to  be  stamped  by  the  lucky  or  unlucky  moment  of  their 
first  breath.  All  enterprises  are  in  like  manner  doomed  to  disad- 
vantage or  helped  to  success  by  the  particular  time  of  beginning. 
Their  remedy  for  a  subject  thus  unfavorably  starred,  is  to  observe 
diligently  the  multitude  of  indexes  on  every  hand  in  advance  of  his 
acts,  and  shape  all  his  efforts  accordingly,  so  that  by  a  detailed  con- 
formity to  the  times,  he  may  avoid  an  ill-fated  fortune. 

Therefore,  that  which  he  would  have  undertaken  to-day,  is  held 
in  suspension  until  the  seer  is  consulted,  or  is  laid  over  until  to- 
morrow, when  the  time  is  favorable.  From  every  enterprise  and 
impulse  he  is  checked  up  and  hindered,  until  he  does  obeisance  to 
the  mysteries,  and  sacrifices  to  the  god  of  beginnings.  With  the 
adherents  of  the  other  system,  it  is  not  so.  They  accept  the  pro- 
claimed fact  of  the  prescience  of  God  without  any  detriment  to 
human  agency  or  responsibility.  They  march  boldly  into  the  ac- 
tivities of  life,  regardless  of  times  and  appearances,  believing  that 
good  attends  all  right  actions,  and  work  out  for  themselves  an  ap- 
proved destiny.  They  are  not  afraid  of  the  unfavorable  times;  like 
the  child  forbidden  by  its  parent  to  regard  ghost  stories,  is  not 
afraid  of  the  dark.  These  push  forward  and  accomplish  their  ob- 
ject, whilst  the  other  system  is  groping  for  a  place  for  the  first  step. 
They  are  serene  and  cheerful  in  their  course,  free  of  burden,  and 
hopeful  forever.  This  is  the  important  distinction  in  favor  of  the 
children  of  liberty,  and  these  are  the  people  whom  the  Almighty 
requires  the  sensual,  worldly  power  to  appreciate,  and  which  all  tha 
events  of  time  are  revealing  to  a  more  favorable  consideration. 


154  MYSTEKY. 

The  threat  runs :  ' '  Let  my  people  go,  or  I  will  send  all  my  plagues 
on  thy  heart."  We  claim  that  the  world  has  suffered  this  in  the 
form  and  manner  designated;  undoubtedly,  more  in  former  ages 
than  in  modern  times;  but  the  reality  and  consequent  tribulation 
are  undoubted.  Pharaoh's  heart  was  hardened,  and  then  came  the 
locusts. 

Viewing  past  history  and  times,  we  perceive  another  remarkable 
plague,  of  which  the  locusts  are  a  fit  emblem.  We  refer  to  the 
prevalence  of  fable;  which,  like  a  cloud  or  blight,  has  rested  upon 
the  vital  interests  of  society,  and  has  been  destructive  of  its  fairest 
products.  Fable  was  peculiar  to  past  times  and  heathen  countries. 
Its  existence  as  a  fact  has  been  in  a  multitude  of  fictitious  and  tra- 
ditionary stories.  Their  excess  and  evil  were  felt  in  a  host  of  re- 
puted facts,  which  so  ignored  or  contradicted  experience,  as  to  cast 
a  cloud  on  history  and  its  events.  They  were  so  numerous,  that 
they  had  a  bearing  on  almost  every  subject;  and  being  wrought  in 
a  corrupt  and  superstitious  atmosphere,  they  were  found  to  injure 
right  examples  and  teaching,  and  to  be  ever  intruding  their  in- 
fluence. The  fable  of  the  past  became  to  have  more  force  than  the 
fact  of  the  present,  and  the  course  and  conduct  dictated  by  reason, 
was  changed  by  those  half-real  existences. 

No  argument  is  necessary  to  show  either  their  prevalence  in  past 
times,  or  their  baneful  effect;  and  the  fact  is  one  to  connect  with  the 
locust  plague  of  Egypt.  A  locust  has  a  capacity  to  fly  in  the  air 
like  a  fowl,  but  has  not  an  organism  equal  to  that  class  of  creation. 
Now,  a  fowl,  according  to  this  system,  means  a  traditionary  notion;* 
but  a  fable  has  not  the  dignity  of  a  tradition,  though,  like  it,  it  is 
passed  down  in  the  historic  atmosphere.  History,  we  say,  is  the 
^firmament;  therefore,  what  has  capacity  to  pass  in  that  firmament 
has  the  capacity  of  a  fowl.  A  locust  has  the  capacity  of  a  fowl,  be- 
cause it  can  fly  in  the  firmament.  In  the  same  manner  a  fable  is 
passed  through  historic  time,  the  same  as  a  traditionary  notion. 
The  latter,  however,  supposes  a  real  event  of  which  it  is  the  living 
remembrance;  whereas,  the  former  is  a  living  notion  without  an 
origin  of  fact.  Hence,  it  will  be  seen  that  fable  and  tradition  differ 
in  the  same  relation  as  as  locust  and  fowl,  and  yet  agree  by  a  capa- 
^city  of  inhabiting  the  spiritual  firmament. 

When  this  plague  was  shadowed,  then,  in  the  order,  came  dark- 
ness, which  was  the  ninth  torment  of  the  series  directed  against 
Pharaoh  and  his  people. 

Now,  we  have  said  that  the  application  of  all  these  signs  is  found 
in  former  times,  and  in  the  notions  and  peculiarities  of  the  adverse 

*See  page  46. 


MYSTERY.  155 

■element.  A  combination  of  so  many  evils  and  perversions  could 
not  fail  to  produce  its  effect.  That  effect  the  ninth  plague  contem- 
plates. It  is  one  of  general  prostration  and  vexatious  unrest. 
Darkness  implies  this  state  of  things;  and  this  was  a  special  visita- 
tion which  was  not  equalled.  It  is,  therefore,  applicable  to  some 
particular  period  in  the  world's  history.  The  plagues  we  have  con- 
sidered particularly  apply  to  the  ages  before  the  Christian  era,  and 
by  the  time  of  that  era  they  had  wrought  out  their  effect.  There- 
fore, the  darkness  indicated  has  reference  to  the  time  near  the  ad- 
vent of  Christ. 

We  believe  that  it  may  be  said  of  that  time  that  it  was  a  point 
where  heathen  folly  reacted  on  itself,  and  became  disgusted  with  its 
own  standard.  Certain  it  was  that  it  was  a  very  corrupt  period,  and 
^ust  there  was  inaugurated  an  energetic  mission  of  revealed  truth, 
by  which  means  it  became  aware  of  that  state.  The  mission  of 
Christ  was  to  convince  the  world  of  sin,  of  righteousness,  and  of 
judgment  to  come. 

If  the  true  object  of  that  mission  was  effected,  and  the  corrupt 
forces  made  alive  .to  their  ignorance  and  sin,  then,  indeed,  they 
realized  this  darkness  of  the  plague.  The  vigor  and  purity  of  the 
Christian  system,  was  well  calculated  to  contrast  on  the  perversions 
of  the  age,  and  show  them  in  a  darkened  relation.  It  is  on  the  same 
principle  that  the  institution  of  law  makes  alive  to  sin.  The  high 
standard  the  apostles  advocated,  condemned  the  wicked  and  their 
works  as  darkness,  and  forced  them  unwillingly  to  realize  and 
acknowledge  that  condition.  That  standard  was  bright  as  the 
shining  sun,  because  it  sought  the  inner  thought,  and  purified  the 
mind.  Such  a  system  was  as  new  as  it  was  exacting,  and  showed 
■every  former  religious  guide  in  comparative  defect.  But,  when  it 
called  on  all  men  to  repent,  proclaiming  the  requirements  of  moral 
purity,  it  revealed  the  pagan  principles  in  all  their  gross  defqrmity. 
It  came  upon  them  at  a  time  when  the  effect  of  their  follies  was  op- 
erating, and  when  their  situation  was  favorable  to  appreciate  their 
moral  degradation. 

Perhaps  no  age  of  the  world  was  so  corrupt  as  that  of  the  era  of 
Christianity;  and  with  this  state  of  things,  appeared  suddenly  the 
highest  religious  standard.  The  world  but  looked  on  that  form,  and 
their  eyes  were  shaded  for  all  other  objects.  They  had  seen  the 
sun,  and  their  greatest  lights  were  outshone.  They  had  no  sympathy 
with  the  new  light,  but  could  not  avoid  its  effect.  They  looked, 
and  their  eyes  were  unfitted  any  more  to  see  their  own  standards, 
except  in  comparative  disfavor;  and  their  own  condition,  except  in 
&  darkened  relation. 


156        ''  MYSTERY. 

When  Christianity  obtained  a  hold  in  the  Koman  empire,  then  the 
full  application  of  the  figure  took  place.  They  could  not  be  in- 
sensible to  the  opinions  and  belief  of  a  comely  religion,  whilst  their 
own  consciences  both  condemned  and  enlightened  them  concerning 
their  contrary  and  base  condition.  The  persistence  of  that  mission 
which  found  its  way  to  the  attention  of  every  people,  and  made 
kings  tremble  whilst  it  reasoned  of  righteousness  and  judgment, 
left  no  means  of  escape,  but  fastened  the  heathen  and  sensual  ele- 
ment home  to  its  real  situation. 

The  language  is:  "  Stretch  out  thy  hand  toward  heaven,  that 
there  may  be  thick  darkness."  The  time  of  which  we  write,  was  a 
remarkable  manifestation  of  the  divine  agency.  It  was  a  vigorous 
crusade  against  sin,  which  at  least  made  it  aware  of  its  own  sinful- 
ness. Therefore,  the  hand  of  special  agency  is  made  a  cause  ap- 
parently, while  at  the  same  time,  all  these  evils  are  precipitated,  as 
a  result  of  rejecting  the  best  guide  afforded,  and  the  religious  in- 
terest by  which  this  guide  is  maintained. 

After  this  sign  was  displayed  it  was  said  that  one  more  plague  was 
necessary,  to  dispose  the  king  to  willingness.  It  was  proclaimed 
that  all  the  first-born  in  the  land  of  Egypt  should  be  slain.  The 
night  of  that  event  was  ever  after  remembered  by  the  Israelites. 
They  preserved  the  memorial  by  a  feast  and  by  a  sacrifice.  This  is 
the  first  and  only  sign  of  the  ten  which  has  a  connection  to  regular 
time.  It  took  place  on  the  fourteenth  day  of  the  first  month.  But 
out  of  respect  to  the  event  of  Israelitish  deliverance,  the  year  had  a 
new  beginning  at  that  time,  which  made  the  seventh  month  the  first 
month  of  a  new  year.  It  was  on  the  fourteenth  day  of  this  first 
month  of  this  changed  year  that  the  slaying  of  the  first-born  was 
effected.  In  the  changing  of  that  year,  it  appears  that  it  was  done 
for  the  special  purpose  of  typifying  a  new  era  in  religious  history. 
It  was  said  that  it  should  be  the  beginning  of  the  year  to  them. 

The  Jews  afterwards  preserved  the  old  reckoning  of  time,  but 
maintained  the  order  of  the  new  reckoning  in  a  sacred  capacity,  and 
observed  many  of  its  periods  by  significant  signs  and  sacrifices.  We 
have  before  considered,  under  the  head  of  Noah,  the  beginning  of 
church  supremacy.  The  time  when  its  whole  fortunes  were  wrought 
in  a  new  mold  of  prosperity  and  influence,  is  esteemed  to  be  a  period 
of  such  importance  as  to  be  the  object  of  the  ancient  signs  of  the 
law.  We  have  said  that  the  sacred  year  of  the  Jews  contemplates 
that  new  order  of  things  which  places  religion  in  both  liberty  and 
influence,  when  compared  with  general  infidel  and  antagonistic 
forces.  It  will  be  observed  that  at  the  very  time  when  the  Israel- 
ites were  entering  on  a  prosperous  situation  the  year  was  so  changed 


MYSTERY.  157 

that  it  might  commence  with  the  beginning  of  that  prosperit5\  If 
the  Jews  and  their  law  are  to  be  considered  a  sign,  then  this  fact 
has  a  significant  bearing  on  church  history,  which  doubtless  is  the 
prominent  object  of  the  Jewish  signs. 

Now,  it  is  evident  that  the  time  of  Constantine,  whose  influence 
instituted  a  new  order  and  state  of  fortune,  must  be  considered  the 
commencement  of  positive  church  prosperity,  the  same  as  the  time 
of  leaving  Egypt  in  the  seventh  month  was  the  positive  commence- 
ment of  Jewish  liberty. 

But  the  Jews  made  the  time  remarkable  by  commencing  the  year 
near  that  time,  for  the  very  reason  of  that  deliverance  and  a  new 
state  of  things.  For  the  same  reason,  the  time  which  turns  the  key 
to  influence  must  be  recorded  the  commencement  of  the  year  of 
chiirch  prosperity. 

The  very  fact  that  there  has  been  such  a  change  and  such  a  for- 
tune for  religion,  identifies  it  with  the  Jewish  people  and  signs. 
They  served  in  bondage,  and  after  awhile  were  delivered.  So 
Christianity  was  oppressed  by  the  heathen  and  the  worldly  ele- 
ment, but  by  an  unexpected  change  was  raised  to  a  position  of  in- 
fluence. 

If  the  events  of  the  Israelites  were  intended  to  be  typical  of  any- 
thing, they  must  be  of  religious  matters,  in  a  special  degree;  and  if 
the  event  of  the  coming  out  of  Egypt  has  any  application  to  time,  it 
must  be  to  the  only  possible  event  and  time  which  bears  a  spiritual 
likeness. 

The  object  of  the  plagues  was  to  make  the  Egyptians  willing  to 
let  the  people  go.  In  the  same  manner  the  tendency  of  all  the 
spiritual  torments,  which  afllicted  the  world  previous  to  the  days  of 
Constantine,  was  to  dispose  the  idolaters  to  an  appreciation  of  re- 
vealed religion  and  a  devoted  wprship.  Hence,  when  this  effect 
was  wrought  out,  and  the  world  waked  to  a  balance  of  sentiment 
that  suffered  religion  to  live,  then  commenced  a  new  state  of  things 
which  entitled  the  epoch  to  be  the  commencement  of  the  spiritual 
year.  After  the  year  commences  it  is  governed  by  those  philosoph- 
ical principles  that  we  have  before  enumerated.  But  our  conclusion 
is,  that  the  year  in  which  the  Noachian  flood  was  reckoned,  is  the 
same  with  that  of  the  sacred  year  of  the  Jews.  Therefore,  as  the 
flood  year  refers  to  the  time  from  Constantine,  so  does  the  sacred 
Jewish  year  cover  the  same  time,  and  has  the  same  point  of  begin- 
ning. It  follows,  therefore,  that  the  night  of  the  passover  and  the 
slaying  of  the  first-born  was  on  the  fourteenth  day  of  the  first  month 
of  that  philosophical  year,*  commencing  about  a.  d.  308.     Turning, 

*See,  first,  the  application  of  the  seven  days  of  Genesis— pages  23  to  55.    Secondly,  see  sev- 
enth day  applied  as  a  year— page  87  to  94. 


158  MYSTERY. 

then,  to  the  foregoing  table  of  the  figurative  year,  we  take  the  actual 
time  from  the  commencement  of  the  first  month,  308,  to  that  of  the 
second,  347,  and  dividing  it  into  thirty  points,  we  have  for  the  four- 
teenth day  about  the  year  a.d.  325. 

It  is  at  this  time,  therefore,  that  we  must  look  for  the  object  of 
the  sign  of  Egypt  in  the  slaying  of  the  first-born.  In  order  to  do 
this,  we  must  consider  the  situation  of  the  church  at  that  time, 
ever  keeping  in  mind  that  the  object  of  the  plagues  was  to  subdue 
the  popular  sentiment  against  the  revealed  religion  and  its  advo- 
cates. 

Now,  the  period  of  which  we  speak  was  characterized  by  a  half- 
pagan,  half -christianized  spirit,  which,  while  sympathizing  with  the 
old  superstitions,  still  was  interested  and  active  in  the  new  religion. 
One  portion  of  the  heathen  philosophers  renounced  the  form  of 
their  ancient  faith,  and  committed  themselves  to  the  destinies  of 
Christianity;  but  they  carried  with  them  a  fruitful  cause  for  divided 
opinion,  because  of  their  speculative  habits.  Another  portion,  and 
the  greater  one,  was  enlightened  to  a  degree  to  represent  the  chief 
wisdom  and  best  policy  of  the  sensual  element;  but  while  partaking 
of  an  influence  that  had  modified  their  objectionable  habits,  they 
still  used  their  power  and  position  to  discourage  the  revealed  sys- 
tem. They  were  interested  in  Christianity  for  the  purpose  of  oppos- 
ing it;  but  by  that  interest  were  raised  to  a  better  standard.  They 
were  the  intelligent  and  powerful  class  of  which  natural  religion 
could  boast,  and  which  the  revealed  interest  could  recognize  as 
bearing  a  likeness  to  its  own  people. 

From  the  long  and  troubled  course  of  heathenism,  they  were  the 
first  begotten  in  a  semblance  of  truth,  and  represented  the  most  re- 
liable heathen  precept  and  experience.  They  were  the  first-born  of 
the  deistical  principle,  and  of  the  natural,  selfish,  worldly  element. 
When  Christianity  considered  the  thoughts  and  maxims  of  these 
men,  it  said  to  itself,  surely  they  have  found  out  and  set  in  order 
many  things,  and  the  natural  religion  has  borne  fruits  undeniable. 
The  idea  of  the  first-born,  in  a  Bible  sense,  means  first  perfected,  or 
converted— the  chief  in  wisdom  or  experience.  The  term  is  sug- 
gestive of  excellence,  as  well  as  the  opportunities  for  that  excel- 
lence. According  to  the  old  system,  the  prerogative  of  the  first-born 
was  to  bear  rule  and  maintain  a  pre-eminence.  The  inference,  there- 
fore, concerning  the  first-born  of  Egypt  is,  that  they  agree  with  the 
most  pre-eminent  qualities  of  the  deistical  principle,  as  developed 
about  the  time  of  Constantine.  However,  Christianity  found  this 
element  opposed  to  its  vital  existence.  It,  therefore,  became  the 
policy  of  the  divine  intentions  to  strike  a  blow  at  its  life,  and  place ^ 


MYSTERY.  159^ 

it  in  the  list  of  the  condemned.  The  reiterated  command  was,  "  Let 
my  people  go."  The  chief  power  and  intelligence  of  the  natural, 
principle  said,  no.  Hence  the  slaying  of  the  first-born.  Now,  the 
first-born  of  Egypt  are  identified  with  the  speculative  philosophy  of 
the  heathen  world.  About  the  beginning  of  the  fourth  century,  in 
the  Christian  era,  there  was  experienced  by  the  Church  a  very  for- 
midable pressure  from  without.  It  was  the  current  of  the  half- 
deistical,  half-heathen  forces  sweeping  against  Christianity,  and  all 
the  brief  and  pointed  precepts  of  revealed  religion.  It  is  the  obvious- 
fact  of  history  that  the  Church  stood  up  against  this  influence;  yes, 
promptly,  energetically,  and  successfully.  But  in  the  course  of 
that  resistance,  there  was  a  point  where  a  decisive  blow  was  struck; 
a  time  when  a  final  victory  was  commenced,  and  when  the  first 
causes  of  Church  power  were  set  in  operation.  But  when  was  it  ? 
for  that  time  agrees  with  the  night  of  the  fourteenth  day  of  the 
first  month,  when  the  first-born  of  Egypt  were  slain,  and  with  the- 
event  of  the  children  of  Israel  marching  out  of  bondage.  We  have 
already  designated  the  time  as  being  about  the  year  325,  because 
that  agrees  with  the  fourteenth  day  of  the  first  month  of  this  mys- 
tical year.  The  inquiry,  therefore,  is  narrowed  down,  what  event 
of  that  time  answers  to  the  slaying  of  the  first-born  ?  Now,  the^ 
idea  of  the  first-born  of  Egypt  has  been  explained  to  correspond 
with  the  intelligent  philosophy  of  the  heathens. 

Therefore,  what  was  directed  against  that  speculative  and  intelli- 
gent element  at  that  time  ?  We  answer,  the  concentrated  decree 
of  the  universally  represented  Church.  When  Constantine  ascended, 
the  throne,  and  became  a  convert  to  the  new  religion,  he  found  the 
people  distracted  by  dissensions,  and  weakened  by  bitter  wrang- 
lings.  He  felt  aware  of  the  mission  of  the  Church,  and  of  the  im- 
portance of  its  unity.  He  was  the  head  of  a  mighty  empire,  and 
resolved  within  himself  to  effect  a  necessity  of  the  time.  The 
Church  of  all  the  world  was  summoned  to  appear  in  general  coun- 
cil, with  the  apparent  purpose  of  deliberating  upon  its  doctrine  and 
policy;  but  within  the  secret  plans  of  the  royal  convert,  it  was  to- 
confirm  his  great  design.  That  was  to  unite  the  Church,  and  silence 
the  uprising  of  the  current  philosophy.  But  whatever  may  have 
been  the  secret  designs  of  the  emperor,  the  decrees  of  that  Council 
emanated  from  the  general  Church,  well  represented.  Eepresen- 
tatives  were  sent  from  every  quarter  and  nation  where  Christianity 
had  a  living  interest,  and  all  sentiments  appeared,  to  influence  or 
protest.  The  Church,  up  to  this  time,  had  not  secured  a  unity 
which  would  insure  a  prompt  response  to  the  call  of  one  man, 
though  a  saint;  but  the  name  of  Constautin^>-yag  "j^v^ytlar^with  all 

^^        CrTHt  '  \ 

-BTNIVERSITT 


160  MYSTERY. 

sects  and  parties  of  the  Christians,  because  he  appeared  a  general 
protector  against  Paganism.  Each  contestant  hoped  to  carry  his 
point  before  the  emperor  in  the  great  Council;  so  from  motives  of 
respect  and  interest,  they  came  from  every  quarter.  It  was  a  new 
idea  to  the  people,  which  recommended  itself  at  first  suggestion. 
The  call  was,  come,  all  interested,  and  let  us  see  what  we  shall  do. 
It  was  worthy  of  one  who  was  accustomed  to  perceive  the  power  of 
concerted  action,  and  to  sway  the  multitude  with  great  designs. 
The  call  and  the  response  were  ominous  to  idolatry  and  the  accom- 
panying superstitions. 

We  can  imagine  that  the  first  thought  and  word  of  the  emperor, 
when  he  beheld  the  multitude  of  represented  churches,  was.  See 
our  strength;  behold  the  door  is  opened  to  conquest.  By  moral 
suasion  or  force,  the  world  is  ours.  Certain  it  is  that  they,  there  and 
then,  acted  on  this  thought,  and  condemned  idolatry.  They  agreed 
on  a  system,  or  creed,  and  quickly  put  themselves  in  active  antag- 
onism to  the  ancient  principles  and  all  differences  of  opinion.  By 
one  unanimous,  decisive  decree,  they  struck  down  all  the  glory  of 
the  heathen  system  and  the  deistical  element.  It  was  not  so  much 
done  by  the  mere  decree  at  that  time,  as  by  the  strength  and  unity 
developed  by  that  Council.  They  came,  saw,  realized,  and  from 
that  time  resolved,  went  out,  and  conquered.  It  was  in  the  year 
325  of  the  Christian  era  that  this  first  General  Council  of  Nice  took 
place.  That  grand  meeting  is  pregnant  with  first  causes  in  Church 
history.  Idolatry  has  to  lament  the  thought  that  brought  them 
together;  for  in  that  circumstance  lies  the  sword  that  summarily  cut 
and  destroyed  its  influence.  It  was  there  that  the  mystical  and 
speculative  pressure  of  an  intelligent,  but  sensual  element,  which 
sought  to  confuse  the  revealed  system,  found  a  check,  and  there  it 
heard  its  death-knell,  and  retreated,  discomfitted  and  slain. 

Constantine  finding  himself  promptly  endorsed  by  the  Christians, 
made  bold  to  decree  against  the  religion  of  his  fathers.  He  saw 
that  his  position  was  attained  and  established  by  acting  in  sympathy 
with  the  Christians.  He  well  kept  all  his  pledges  with  them.  They 
on  their  part,  heartily  endorsed  his  severest  measures,  and  retali- 
ated on  an  enemy  who  had  often  put  them  to  the  stake.  But  the 
most  remarkable  result  of  the  council  of  Nice  was  not  the  condemn- 
ing of  outspoken  idolatry,  but  the  restricting  of  heathen  philosophy. 
At  that  time  the  old  system  could  boast  of  much  truth,  logic,  and 
sound  reasoning;  but  because  it  was  accompanied  with  idolatry,  it 
was  slain  in  that  indiscriminate  destruction.  The  very  attainments 
the  heathen  might  boast  of,  were  condemned  at  sight,  so  that  the 
most  cherished  foundations  were   destroyed.     Like  the  slaying  of 


MYSTERY.  161 

the  first-born,  the  plague  rested  upon  the  promise  and  hope  of 
the  people. 

In  that  one  night  all  the  most  promising  results  of  deistical  effort 
were  stricken  down.  The  first  General  Council  was  particularly  di- 
rected against  that  speculative  inclination  which  is  so  peculiar  to 
a  system  depending  on  the  reason  alone  for  its  information.  There- 
fore, it  sided  with  its  own  brief  creed,  and  condemned  the  very 
semblance  of  deism.  Even  a  reasoning  quality,  however  well  tem- 
pered, became  suspicious,  and  was  stricken  before  the  destroying 
unity  and  uniform  creed.  It  is  remarkable  that  the  council  of  Nice 
made  its  decision  on  a  principle  in  harmony  and  sympathy  with  an 
unexplained  command.  It  accepted  positive  language,  and  was  sat- 
isfied even  with  contradictions,  rather  than  incline  to  the  specula- 
tive manner  so  peculiar  to  heathen  philosophy. 

One  of  the  great  issues  of  the  time,  was  the  Arian  controversy. 
It  was  one  of  the  vital  objects  of  the  assembled  council.  Arianism 
was  tinctured  with  the  tendencies  of  deistical  reasoning,  and  the 
semblance  was  enough  to  convict  it.  The  sum  of  the  decisions  of 
that  great  meeting,  was  a  condemnation  of  philosophy,  because  it 
was  one  of  the  marks  of  Paganism.  Hence,  the  flower  of  the 
natural  system  was  blighted,  and  the  very  shadow  of  its  likeness 
condemned  and  excommunicated.  We  may  say  that  they  went  too 
far,  and  that  the  decree  of  that  first  great  and  general  council  was 
not  much  short  of  an  indiscriminate  slaughter. 

It  is  to  be  noticed  that  on  the  very  night  when  this  slaying  of 
the  first-born  occurred,  there  was  instituted  the  sacrifice  of  the 
passover.  Indeed,  the  blood  of  the  passover  was  made  the  only 
surety  of  safety,  and  the  angel  destroyed  all  on  whose  door  no  blood 
was  sprinkled. 

Now,  the  question  arises,  why  should  the  sacrifice  of  the  lamb  of 
the  passover  occur  at  the  same  time  as  the  slaying  of  the  first-born, 
and  the  feast  of  unleavened  bread  immediately  follow  ?  It  was  an 
ordinance  forever  that  the  passover  should  be  on  the  fourteenth  day 
of  the  first  month.  As  a  memorial  of  what  was  done  to  Egypt  in 
that  night,  every  one  of  the  first-born  had  to  be  redeemed.  As  soon 
as  the  commandment  was  given  to  slay  the  first-born,  the  angel 
sought  the  son  of  Moses,  who  was  born  in  Egypt,  and  would  have 
slain  him.  It  appears  from  this  that  there  was  an  intention  to 
shadow  the  rigid  character  of  the  agent  who  should  fulfill  the  sign 
in  the  events  of  the  future.  We  have  remarked  how  hostile  the 
church  became  to  every  appearance  and  characteristic  of  Paganism; 
and  further,  that  the  Arian  system,  against  which  the  council  of 
Nice  pronounced,  bore  marks  of  the  speculative  manners  of  heathen 
11 


162  MYSTERY. 

philosopliy.  Now,  it  is  a  fact,  that  the  council  condemned  that  base 
doctrine,  and  consigned  it  to  the  same  fate  as  the  whole  mass  of 
pagan  superstition.  This  portion  and  class  of  Christians  comprised 
much  of  the  real  life  and  efficiency  of  the  church,  but  they  were  lib- 
eral and  candid  in  their  views,  which  disposition  admitted  a  free 
intercourse  with'  all  the  opinions  of  the  day.  The  angel  seeking 
to  destroy  the  son  of  Moses,  Avhose  sympathies  would  naturally  be 
somewhat  with  the  Egyptians,  is  suggestive  of  the  situation  at  the 
first  General  Council  of  Nice,  where,  in  the  condemnation  of 
heathenism,  everything  that  inclined  to  a  sympathy  or  likeness,  was 
vigilantly  hunted. 

But,  the  shadow  was  more  emphatically  portrayed  by  the  sacri- 
fice of  the  lamb  on  the  very  night  of  the  slaying  of  the  first-born. 
Was  the  lamb  a  sign  of  the  destruction  in  Egypt  on  that  night  ? 
Certainly  not;  because  that  was  an  accomplished  fact.  Was  it  a 
mere  memorial  of  that  fact  ?  We  think  not;  because  most  of  the 
signs  of  sacred  writing,  though  memorials,  still  point  another  way. 
But  was  it  not  the  shadow  of  an  event  in  connection  with  that 
great  council  and  its  sweeping  decrees  ?  Let  us  examine.  Here 
was  assembled  the  represented  multitude  of  the  Christian  religion. 
They  came  together  for  a  purpose,  and  that  purpose  was  mainly  to 
decide  against  a  form  of  doctrine.  They  made  their  decision,  and 
restricted,  condemned,  and  in  effect,  consumed  that  foundation  of 
belief. 

Is  this  a  fact  worthy  to  be  typified  ?  Observe,  that  this  is  the  as- 
sembly that  evidently  fulfilled  the  sign  of  the  slaying  of  the  first-born 
of  Egypt,  because,  by  the  strength  obtained  in  their  union,  which 
union  was  the  result  of  that  meeting,  they  were  placed  in  a  posi- 
tion to  condemn  and  destroy  both  the  good  and  evil  of  the  heathen 
system.  Therefore,  whatever  else  they  did  whilst  fulfilling  that 
sign,  is  worthy  of  being  foreshadowed. 

Now,  what  was  the  basis  of  doctrine  they  condemned?  Was 
there  virtue  in  it  like  there  was  in  the  blood  of  the  lamb  ?  and  is  it 
still  possible  that  it  must  be  the  saving  requirement  of  the  true  re- 
ligion ? 

There  had  been  great  agitations  in  the  church.  The  previous 
ages  had  been  prolific  of  opinions.  The  Jews  asserted  the  law;  the 
philosophers,  reason;  and  Christianity,  Christ.  Their  interests  and 
opinions  clashed  with  each  other,  and  were  modified  by  the  collis- 
ion. One  took  from  the  other,  whilst  it  gave  out  of  its  own.  Every 
question  of  religion  was  turned  in  all  its  possible  bearings,  and 
viewed  from  every  standpoint.  There  were  wise  men  who  listened 
to  the  wrangle,  and  to  the  too  often  bitter  contest.     They  saw  the 


MYSTERY.  163 

truth  pressed  out  between  the  views  of  the  contending  parties,  and 
availed  themselves  of  a  consistent  medium  of  opinion.  Some  were 
teachers;  some  priests;  and  some  mere  moral  philosophers.  These 
became  the  fathers  in  the  church,  and  helped  to  regulate  its  dis- 
tracted affairs.  When  a  too  liberal  tendency  would  beget  an  ob- 
jectionable cast  of  religious  teaching,  these  fathers  would  rise  up 
for  the  occasion.  Every  generation  of  the  early  church  bears  marks 
of  their  beneficial  influence. 

At  the  time  of  the  first  General  Council,  Arianism  was  leading  out 
in  a  right  spirit.  It  had  received  a  charge  from  the  preceding  re- 
formers, dictated  by  the  necessities  of  the  times,  and  was  one  of  the 
beneficial  uprisings  of  the  age.  It  embodied  within  its  tenets  the 
selected  gems  of  the  great  Christian  authors,  and  was  thoroughly 
committed  to  Christianity,  but  partook  of  the  manner  of  the  Greek 
•philosophy.  In  short,  the  system  of  doctrine  it  advocated,  was  Bible 
philosophy,  for  it  adhered  to  an  explained  mode  and  consistent  be- 
lief. There  was  developed  within  its  range  of  interest,  all  those 
natural  principles  so  peculiar  to  systematic  reasoning,  and  which 
we  have  interpreted  to  mean  the  horns  and  eyes  of  the  lamb  of 
Revelation. 

Now,  a  lamb  means  a  system  or  basis  of  belief.  The  lamb  of 
Revelation  which  purports  to  open  the  seals  of  the  book,  is  a  sys- 
tem of  Bible  philosophy,*  and  is  identical  with  that  which  animated 
the  Arian  sect  in  the  early  ages.  Why  ?  Because  both  are  repre- 
sented as  approaching  the  Bible  doctrines  by  those  universal  prin- 
ciples so  necessary  to  obtaining  its  meaning.  Can  any  deny  that 
that  sect  was  identified  w4th  an  investigating  disposition  ?  Why  it 
was  for  this  reason  they  were  restricted.  It  was  because  they  ap- 
proached the  scriptures  with  so  much  of  the  manner  of  the  natural 
religion,  and  made  its  brief  terms  yield  their  true  meaning  in  a 
principle  of  Christian  philosophy. 

Behold,  then,  the  lamb  that  was  slain  in  the  vital  system  the  Nice 
council  met  together  to  condemn.  It  is  the  same  foundation  that 
is  here  assumed  to  be  applied  to  the  writings  of  the  Bible,  and  de- 
nominated the  Lamb  of  Revelation.  It  appears  that  the  divine  pre- 
science of  events  is  proclaimed  thus:  Slay  the  first-born  of  Egypt 
for  a  sign;  but  also  show  the  truth  of  the  future  by  sacrificing  a 
lamb  at  the  same  time.  Now,  it  is  our  impression  that  the  Arian 
basis  of  belief  at  that  time  encouraged,  would  have  wrought  out  the 
true  Christian  doctrine  and  scripture  meaning;  but  at  the  same 
time,  there  are  strong  reasons  why  such  an  explained  manner  of 
teaching  was  not  adapted  to  the  age.  Christianity  was  on  the  eve 
of  an  aggressive  mission  and  hurried  spread  of  doctrine. 

*See  pages  14  to  22. 


164  MYSTERY. 

There  needed  to  be  a  brief  form,  such  as  characterized  the  literal 
or  unexplained  mode.  The  great  majority  of  the  world  to  be  ap- 
pealed to  in  the  spread  of  Christianity,  were  of  a  gross  and  sensual 
nature,  who  would  not  appreciate  a  highly  intellectual  teaching. 
A  brief  command,  accompanied  with  dazzling  forms  and  ceremonies, 
was  best  adapted  to  reach  the  masses.  It  was,  therefore,  the 
typified  destiny  of  a  precocious  philosophy  that  it  should  be  re- 
stricted; but,  at  the  same  time,  an  indelible  record  was  to  be  made 
of  its  sterling  qualities.  Neither  was  a  candid  religion,  which  was 
so  much  in  sympathy  with  the  reasoning  struggles  of  the  heathen, 
well  adapted  to  take  the  prompt  and  severe  measures  which  the 
heathen  superstitions  merited,  and  which  it  was  the  intention  they 
should  suffer.  The  great  object  was  to  reach  the  masses,  and  hew 
out  a  rough  pathway  for  other  reforms.  A  garment  of  fine  silk  was 
not  the  best  to  don  when  penetrating  a  hedge  of  thorns.  A  feeling 
of  sympathy  did  not  become  the  agent  that  was  charged  with  des- 
truction. So  a  system  which  would  reveal  the  benevolent  purpose 
of  the  Almighty,  and  be  propelled  by  the  principle  of  love,  was  not 
fitted  to  execute  the  preparatory  judgment.  The  spirit  of  the  divine 
command  was:  Stand  back,  whilst  my  servants  slay.  It,  therefore, 
is  seen  how  the  decisions  of  the  great  Council  were  dictated. 

After  this  assembly,  the  tendency  was  to  a  concentrated  force, 
with  a  precedent  established  to  settle  all  other  disputes.  Their 
decrees  silenced  the  dissenters,  and  their  union  added  strength. 
Their  stern  animosity  lent  character,  and  the  literal  interpretations 
insured  a  brief  creed.  A  long  history  and  tradition  of  wrongs,  con- 
tempt, and  sufferings,  tinctured  the  mission  with  revenge;  and  a 
mixture  of  local  interest  and  curious  religious  zeal  propelled  the 
dominant  party.  But  they  were  best  calculated,  considering  the 
circumstances  of  the  times,  to  lead  the  supremacy;  to  cut  a  way  in 
the  wilderness,  deal  with  the  heathen,  and  execute  the  judgment  of 
the  Almighty. 

However,  we  infer  that  the  spirit  of  that  doctrine,  which  was  at 
that  time  rejected  and  condemned,  is  what  is  required  of  all  people; 
and  as  the  blood  of  the  lamb  was  sprinkled  on  the  door-post  to  in- 
sure safety,  so  must  this  same  essence  of  Christianity,  as  found  con- 
nected with  the  foundation  of  Arianism,  be  the  saving  faith  and 
religious  requirement. 

Now  the  slaying  and  eating  of  the  lamb  was  for  a  sign,  as  well  as 
the  sprinkling  of  the  blood.  The  situation  at  the  time  we  are  ap- 
plying this  figure  was,  that  the  doctrines  of  the  opposing  parties 
were  not  much  different,  as  merely  stated;  but  as  the  touches  of 
explanation  were  applied,  the  distinction  was  easily  perceived.    The 


MYSTERY.  '  165 

power  gradually  becoming  centered  with  the  catholic  party,  left 
nothing  but  a  corresponding  decline  to  the  condemned  sect;  and  all 
the  tendencies  were  to  restrain  its  explanations,  hinder  its  influence, 
and  absorb  its  sustenance.  This  was  all  done  on  the  same  general 
statement  of  Christian  doctrine  as  was  expressed  by  the  Arian  creed; 
so  that  even  when  the  latter  was  forced  from  the  scene  of  Christian 
activities,  there  was  still  the  same  bodily  form  of  doctrine,  as  was 
stated  by  the  scriptures,  and  as  believed  in  by  Arianism,  left  to  be 
the  accepted  nourishment  of  all  Christian  believers.  The  only  dif- 
ference was,  that  the  catholic  party  received  this  same  form  in  more 
haste  and  with  less  thought.  Nevertheless,  in  this  shape  and  in 
this  manner  it  became  the  main  nourishment  of  the  spiritual  Israel- 
ites in  the  dark  ages. 

It  was  but  a  small  matter  that  Arianism  and  Catholicism  should 
be  represented  in  the  same  body  of  the  lamb,  so  far  as  the  substance 
of  that  body  was  composed  of  mere  doctrinal  statements;  but  the 
vital  point  lies  in  the  figure  of  the  blood,  which,  according  to  the 
scriptures,  is  the  life  and  the  spirit.  This  means  the  explanation 
and  true  meaning  of  a  doctrinal  statement,  of  course;  so  that  it 
comes  back  to  the  same  point  after  all,  and  makes  the  sign  to  note 
the  value  of  reasonable  explanations. 

If  the  flesh  of  the  lamb  was  eaten,  and  this  must  apply  to  Cathol- 
icism, as  deriving  sustenance  from  the  same  statement  of  doctrine 
as  characterized  the  restricted  party,  what,  after  all,  can  this  mean 
but  that  the  former  has  rudely  pushed  aside  the  latter,  and  under- 
taken the  dispensing  of  all  that  is  to  be  believed  ?  It  may  mean 
just  this  much  more,  viz.,  that  in  doing  this,  it  has  not  only  taken 
possession  of  the  body  from  which  Arianism  deducted  its  life,  but 
it  succeeded  to  continually  waste  the  resources  of  the  latter,  and  to 
render  its  organization  a  disjointed,  discouraged,  and  diminished 
interest  of  Christianity.  This  we  call  eating  the  flesh,  spiritually. 
This  was  the  reality  after  the  Council  of  Nice,  as  was  especially 
provided  for  in  the  great  first  cause  of  the  above-mentioned  council 
at  the  time  designated. 

But  even  if  the  same  system  that  was  condemned  can  be  in  no 
way  considered  as  being  adopted  by  the  dominant  party,  so  as  to  be 
considered  as  furnishing  the  nutriment  of  the  masses;  yet  the  sign 
may  have  more  reference  to  the  great  fact,  that  when  religious  de- 
liverance, nourishment,  or  justification  does  come,  it  must  come 
through  partaking  of  this  same  system  of  Bible  interpretation. 

The  fact  was,  in  the  literal  case  of  the  Israelites,  that  they  were 
about  to  be  delivered,  and  so  both  the  blood  for  a  sign  and  the  flesh 
for  nourishment  were  made  the  means  of  that  deliverance.     There- 


166  MYSTERY. 

fore,  the  intention  seems  to  be,  that  the  spiritual  deliverance  which 
we  are  seeking  for  in  this  life,  is  helped  and  prepared  by  both  the 
general  system  and  the  spirit  of  interpretation  that  pertains  to  this 
same  condemned  and  rejected  branch  of  the  church.  Such  we  say 
seems  the  significance  of  the  type  of  the  passover,  in  the  sprinkling 
of  the  blood  and  the  eating  of  the  flesh  on  the  eve  of  Egyptian  de- 
liverance. 

Now,  the  passover  could  be  taken  from  the  lambs  or  the  kids. 
The  former  typifies  a  system  of  belief,  and  it  appears  that  the  latter 
is  intended  to  show  where  a  certain  effect  is  particularly  centered. 
The  subject  of  sacrifices  will  more  minutely  define  how  goats  and 
lambs  are  distinguished,  and  how  the  lamb  is  judged  to  mean  a 
base  or  system  of  belief,  while  a  goat  is  interpreted  to  mean  a  par- 
ticular organization  or  sect.     Defined  bases  of  belief  and  particular 
organizations  figure  in  the  church  and  religious  history  in  the  same 
relation  that  sheep  and  goats  did  in  the  flocks  and  herds  of  the  East. 
In  religious  matters  there  are  three  primary  systems:  first,  belief; 
next,  ordinances ;  and  lastly,  the  system  of  particular  organization. 
The  latter  agrees  with  goats,  of  which  the  sacrifices  were  taken;  the 
other  two,  with  sheep  and  bullocks  respectively,  which  also  fur- 
nished the  subjects  of  the  altar.     In  preparing  the  passover  it  was 
optional  whether  the  lamb  or  kid  was  selected.     This  liberty  would 
not  have  been  accorded  unless  either  would  furnish  a  fit  emblem  of 
the  victim  of  the  General  Council,  and  the  system  or  sect  proscribed. 
They  were  to  eat  the  passover  with  bitter  herbs,  and  in  haste. 
Herbs,  according  to  this  mode  of  interpretation,  refer  to  set  exam- 
ples of  some  nature,*  and  the  eating  of  such  implies  an  unpalatable 
copying  of   expressions   and  acts,  the   meaning  of  which  is  hid. 
When  the  Church  took  measures  to  discourage  the  philosophical 
party,  it  committed  itself  to  a  lifeless  copying  of  the  terms  and  ac- 
tions of  Christ  and  the  apostles,  without  a  disposition  to  ferret  out 
the  meaning  and  intention.     Indeed,  it  was  then  in  a  position  to 
fall  back  to  the  dry  ceremonies  of  the  old  system,  and  plod  along 
under  the  burden  of  forms.     The  diet  was  bitter,  according  to  the 
nature  of  herbs,  because,  even  under  a  new  system  of  religion,  they 
looked  upon  their  ceremonies  as  necessary  burdens,  and  became 
subject  to  tithes,  penance,  and  confession,  under  a  sense  of  fear. 

The  significance  of  the  sign  is  further  increased  by  the  immediate 
institution  of  the  feast  of  unleavened  bread.  It  was  made  to  con- 
nect with  the  slaying  of  the  passover,  and  lasted  for  seven  days. 
The  unleavened  cake  was  one  of  the  features  of  the  haste  and 
bustle  of  the  exodus,  and  they  were  commanded  to  eat  it  with  the 

*Seepages35to40. 


MYSTERY.  167 

passov6r  and  for  seven  consecutive  days.  Bread  is  generally  under- 
stood to  be  the  figure  of  doctrine.  Unleavened  bread  is  of  a  com- 
parative indigestible  nature,  because  it  lacks  certain  qualities.  So 
unleavened  bread  applied  to  doctrine  will  reveal  unexplained  tenets 
of  belief,  which  does  not  readily  recommend  itself  to  the  mind,  be- 
cause of  its  brief  and  rigid  form.  When  the  Church  separated  it- 
self from  that  quality  and  inclination  to  develop  the  reason  of  things, 
and  to  maintain  a  scriptural  criticism,  such  as  was  peculiar  to  the 
Arian  element,  it  was  left  to  feast  upon  this  figurative  unleavened 
bread,  and  fulfilled  the  sign  of  the  passover  and  celebrated  feast  of 
the  Jews.  We  find,  therefore,  that  when  the  initiative  event  of  the 
first  General  Council  had  transpired,  and  the  philosophical  basis  of 
belief  was  prohibited,  that  there  was  a  succession  of  fresh  excom- 
munications during  all  the  time  of  seven  succeeding  general  meet- 
ings. There  were  eight  of  these  general  meetings  up  to  the  time 
that  the  regular  Catholic  church  was  permanently  divided  by  the 
Greek  separation.  During  this  time  they  enjoyed  the  dominion  of 
their  peculiar  doctrine,  and  issued  frequent  anathemas  against  here- 
tics. To  them  it  was  a  struggle,  as  well  as  prosperous  enjoyment 
of  an  unexplained  form  of  doctrine ;  but  as  the  object  of  the  sign  of 
the  feast,  it  was  a  passable  form  of  religion,  adapted  to  the  times 
and  circumstances.  This  is  best  seen  in  what  was  accomplished 
during  that  time. 

The  power  of  the  empire  and  a  church  unity  combined,  made 
short  work  with  literal  idolatry.  The  worst  forms  of  vice  were 
summarily  terminated,  and  a  Christian  idea  introduced  to  all  the 
known  world.  Keligious  objects  were  artfully  interwoven  with 
political  enterprises,  so  that  the  ambition  of  kings  and  the  cam- 
paign of  war,  contributed  to  the  spread  of  the  peculiar  belief.  The 
time  was  filled  up  in  rudely  arresting  the  attention  of  a  rude  people; 
and  the  sword  of  death,  or  the  terrors  of  hell,  were  equally  appro- 
priate. In  this  manner,  there  continued  an  unbroken  course  of  suc- 
cess for  the  eight  periods  indicated  by  the  first  eight  General  Coun- 
cils. But  there  were  gloomy  ideas  mingled  with  the  zeal  that 
propelled  the  new  system.  A  strange  popular  spirit  for  martyrdom 
drawn  from  the  examples  of  the  apostles,  kindled  the  flame  of 
daring  religious  warfare,  and  made  the  most  ambitious  projects  to 
be  surely,  though  painfully,  realized.  However,  the  term  was 
filled  up  with  all  the  ingredients  of  the  typical  description  we  are 
considering.  Indigestible  doctrine;  bitter  examples;  aggressive, 
exterminating  policy;  general  prosperity,  and  the  attainment  of 
an  extensive  rough  outline  of  Christianity,  are  characteristic  of  the 
term  to  which  the  feast  of  unleavened  bread  refers.     The  first  day. 


168  MYSTERY. 

which  is  occupied  with  the  passover,  applies  to  a.  d.  325;  and  then, 
in  order,  382,  431,  451,  553,  681,  787,  and  870,  are  the  divisions  of 
the  'other  seven  days  of  the  unleavened  feast.  At  each  of  these 
periods,  or  very  nearly  so,  the  succeeding  general  councils  were 
held,  at  which  the  universal  Church  was  represented,  and  at  which 
emanated  its  authoritative  decree. 

It  will  be  seen,  also,  that  at  most  of  these  councils,  the  church  re- 
iterated its  condemnation  of  the  Arian  basis  of  doctrine,  and  in 
whatever  form  and  sect  it  was  to  be  found,  assigned  it  the  displeas- 
ure of  its  authority.  "What  means  this  ?  We  will  see.  When  the 
law  was  given,  and  the  detail  of  the  sacrifices  arranged,  there  was 
apportioned  to  the  seven  days  of  the  unleavened  feast,  a  particular 
sacrifice.  It  consisted  of  seven  lambs,  two  bullocks,  one  ram,  and 
one  kid  of  the  goats. 

This  same  sacrifice  was  continued  throughout  the  seven  days — 
the  same  sacrifice  each  day  throughout  the  seven.  Now  the  sign 
of  the  passover,  doubtless,  was  the  general  figure  of  all  these  for 
the  seven  days;  but  when  the  law  came,  at  a  time  when  the  people 
were  leisurely  resting  at  the  foot  of  Mount  Sinai,  there  was  an  op- 
portunity to  particularize  and  enter  more  into  details.  Hence,  it  is 
presumable  that  these  sacrifices  for  the  seven  days,  are  closely  allied 
to  the  passover,  if  not  the  same.  Animals  agree  with  system;  but 
sheep,  cattle,  and  goats,  because  they  comprised  the  flocks  of  the 
ancients,  of  beasts  that  were  clean,  and  were  taken  for  sacrifices, 
have  an  apt  agreement  with  systems  of  belief,  arranged  ordinances, 
and  organizations.  Either  of  these  agree  with  the  general  term 
system,  and  are,  therefore,  animals;  but  as  there  are  differences  be- 
tween the  system  of  ordinances  and  between  an  organization,  so 
they  agree  with  the  distinctions  between  animals.  In  religious  mat- 
ters the  divine  ordinances,  the  bases  or  systems  of  doctrine  and 
sects  or  organization,  must  necessarily  be  conspicuous  objects.  If, 
therefore,  cattle,  sheep  and  goats,  are  taken  for  the  figures  of  re- 
ligious objects,  they  cannot  fail  to  rest  on  some  or  all  of  these  real- 
ities of  religious  existence.  But,  adhering  to  the  primary  meaning 
of  the  term  animal,  which  makes  it  agree  with  system,  there  would 
remain  but  a  limited  variety  of  religious  objects  for  cattle,  sheep 
and  goats  to  agree  with.  Therefore,  as  they  must  correspond  to 
some  object  whose  form  is  a  system,  and  there  are  but  these  con- 
nected with  religion,  they  must  refer  to  these. 

The  idea  conveyed  by  sacrifices  was,  that  there  was  virtue  in  the 
slaying  of  animals,  by  dividing  them  in  quarters,  and  burning  them 
on  the  altar.  When  we  consider  the  world's  progress,  and  realize 
how  it  involves  the  modification,  change  and  worry  of  the  sects, 


MYSTERY.  »  169 

ordinances,  and  systems  of  belief,  we  are  struck  with  the  figurative 
application,  and  perceive  the  object  of  the  sacrifices.  Is  it  impor- 
tant to  sacrifice  animals  ?  Not  at  all.  Then  why  such  a  parade  of 
exact  instructions  concerning  the  altar  ?  But  let  us  ask  the  ques- 
tion: Is  it  important  for  the  world's  progress  that  system  should 
undergo  a  test,  and  be  subjected  to  a  criticism  which  dissects  its 
very  organization  ?  Is  it  important  that  matters  of  religion  should 
be  sifted  down  to  their  imperishable  qualities;  that  religious  sys- 
tems should  undergo  a  fire  of  opposition,  and  that  the  ordinances 
of  High  Heaven  be  subjected  to  reasonable  examination  ?  Do  men 
gain  light  in  the  heat  and  debate  of  council;  or  do  the  dark  features 
of  a  system  yield  to  the  persistent  efforts  of  an  opponent  ?  Is  not 
the  ordinance  of  the  world  a  fire  that  enfolds  itself;  that  crackles 
upon  error  and  perishable  objects,  and  rises  upward  with  the  roar 
of  destruction  ?  Can  a  system  turn  upon  itself  ?  Can  the  thumb 
hold  an  object  without  being  opposed  to  the  finger,  and  can  heat 
be  a  blessing  without  the  modification  of  cold  ?  In  nature  the  dif- 
ferent forces  check  each  other,  and  work  out  a  perfect  equilibrium. 
So  religious  systems  meet  each  other,  with  lights  from  different 
standpoints,  and  compare  their  knowledge. 

But  the  principle  which  i^reserves  the  individuality  of  forces,  ren- 
ders all  systems  impregnable,  except  to  violent  shocks;  so  like  ani- 
mals, slain,  quartered,  and  burnt,  they  have  to  be  assailed  with 
destructive  force.  Mere  opposition  of  opinion  is  often  found  insuf- 
ficient; and  many  good  results  have  been  wrought  out  by  a  fervid 
animosity.  The  latter  quality  has  principally  been  the  slaying  and 
burning  element  in  religious  struggles.  We  think,  at  least,  that 
it  is  the  fact  of  the  world's  history,  and  of  the  present  experience, 
that  all  systems  and  forms  undergo  the  severities  of  opposition  for 
their  good;  and  that  they  all  have  to  undergo  that  opposition  is 
indisputable.  This,  therefore,  being  a  fact,  and  good  being  the  re- 
sult, what  relation  has  it  to  the  sacrifices  of  the  law?  If  a  system 
of  belief  is  beset  with  a  force  which  condemns  its  very  existence, 
and  yet,  in  the  end,  finds  in  it  an  imperishable  quality  of  truth;  if 
it  has  been  forced  to  stand  mainly  on  that  quality,  whilst  its  perish- 
able parts  are  consumed,  then  the  effect  is  to  be  considered;  and  if 
the  assailing  party  be  not  partaker  of  the  discovered  essence,  there 
yet  is  an  atonement  effected,  which,  by  this  process,  has  been  forced 
to  view,  to  be  in  waiting  for  all  seekers  of  truth. 

As  long  as  the  essence  is  developed,  it  becomes  a  preserved  qual- 
ity forever;  and,  therefore,  like  the  blood  of  the  sacrifice,  sanctifies 
the  vessels  of  the  sanctuary,  and  works  an  atonement  for  all.  The 
sacrifices  of  the  law  have  no  reasonable  application  except  to  the 


170  «  MYSTERY.  # 

ordinances  of  revelation;  to  the  systems  and  bases  of  belief,  and  to 
the  contending  parties  interested.  Show  us  any  atonement  wrought 
out  in  any  manner  that  has  not  come  by  and  through  these.  But 
it  does  not  come  by  and  through  them  if  severely  let  alone;  but,  like 
the  rock  that  gave  waters,  they  must  be  smitten.  It  is  a  great  ne- 
cessity in  the  face  of  the  extremes  of  error,  folly,  and  perversion. 
It  is  the  ordinance  of  heaven;  it  is  the  truth  of  our  observation, 
and  the  fact  of  religious  history.  The  simple  idea  is,  that  all  relig- 
ious systems  should  realize  such  an  interest,  not  to  say  pressure, 
that  they  will  be  apprised  of  their  mistakes,  and  modified  to  a  more 
perfected  standard.  The  Jewish  sacrifices  contemplate  this  opera- 
tion, and  we  have  now  to  distinguish  the  animals  of  sacrifice. 

We  have  said  that  lambs  or  sheep  agree  with  bases  or  systems  of 
belief.  The  ground  for  this  is,  that  as  this  class  was  considered  of 
most  importance  among  domestic  animals  for  sacrifices,  they  must, 
therefore,  refer  to  the  most  important  division  of  religious  means. 
Ordinances  take  the  next  place,  and  correspondingly  agree  with 
cattle,  which  were  less  frequently  used  for  sacrifice.  Goats  are  left 
to  the  remaining  class,  viz.,  particular  organizations.  These  three 
forms  are  assumed  by  revelation  and  its  promulgated  principles. 

The  simple  ordinances  of  scripture  cannot  be  counted  systems  of 
themselves,  but  in  their  adoption  they  have  separately  grown  into 
such.  Therefore  we  may  more  properly  speak  of  them  as  systems 
derived  from  the  sacred  ordinances.  For  illustration,  singing  is  a 
sacred  ordinance,  but  it  came  originally  not  fully  in  the  form  of  a 
system,  but  developed  into  such.  AVe  may  say,  then,  that  certain 
designed  modes  established  in  society,  and  derived  from  the  ordi- 
nances of  scripture,  correspond  to  the  cattle  from  which  the  bullock 
was  sacrificed.  Established  modes  of  belief,  indeed,  have  the  same 
derivative  origin ;  that  is,  theirs  is  a  doctrinal  origin,  but  they  have 
developed  into  a  set  basis  of  interpretation  which  is  none  other  than 
a  system. 

A  sect,  too,  is  but  a  particular  class,  but  it  supposes  a  defined  and 
agreed  plan  of  action  which  also  agrees  with  a  system.  These  we 
conceive  to  be  the  sheep,  cattle,  and  goats  that  figure  in  the  sacred 
writing,  and  that  were  manipulated  for  the  purpose  of  showing  the 
inner  working  of  moral  progress.  Well,  on  each  of  the  seven  days 
of  the  feast  of  unleavened  bread  there  were  sacrificed  seven  lambs, 
two  bullocks,  one  ram,  and  one  goat.  This  typified  the  detailed 
account  of  the  regular  church  against  the  natural  basis  of  doctrine. 
Let  us  see  what  this  is.  Religious  belief  is  divided  by  two  distinct 
manners  of  viewing  the  scriptures.  The  one  manner  is  inclined  to 
literal  interpretation,  and  hence  settles  on  an  extraordinary  base  of 


MYSTERY.  171 

belief.  The  other  views  the  writing  in  a  philosophical  sense,  and 
consequently  expects  and  seeks  means  and  causes ;  and  for  this  rea- 
son it  inclines  to  the  natural  order  of  religion. 

They  both  view  the  primary  phenomena  of  human  existence,  but 
draw  diverse  conclusions,  according  to  the  habitual  groundwork  on 
which  they  rest.  For  instance,  the  Bible  declares  of  God,  of  salva- 
tion, punishment,  human  nature,  and  of  a  future  state.  The  rigid 
base  of  belief  seizes  upon  these  terms  and  ideas,  and  develops  for 
itself  seven  settled  foundations.  First,  from  all  that  is  said  of  God, 
it  has  considered  under  the  veil  of  its  unexplained  manner,  and  con- 
cluded on  a  trinitarian  system  of  belief.  Concerning  human  nature, 
it  has  decided  that  it  is  corrupt  and  fallen,  and  this  furnishes  an- 
other settled  platform  of  its  action.  Then,  again,  concerning  the 
will,  it  is  persuaded  that  predestinated  events  leave  it  little  province 
of  action;  and  so  they  have  prepared  a  system  founded  on  that  be- 
lief, and  passed  it  down  through  the  church.  Concerning  salvation, 
they  are  persuaded  it  is  limited  and  extraordinary,  and  consequently, 
two  separate  systems  are  derived  therefrom.  First,  that  by  the 
special  interposition  of  grace,  the  soul  attains  to  an  approved  stand- 
ard, for  which  attainment  it  is  miraculously  transplanted  to  enjoy 
an  uninterrupted  bliss.  Next,  that  those  who  fail  of  that  grace,  are 
forever  lost.  These  two  ideas  of  belief  were  once  but  doctrines;  but 
they  are  now  foundations,  around  which  cluster  other  principles  of 
a  like  character,  showing  them  to  be  separate  standpoints  which 
dictate  the  coloring  of  accompanying  doctrines. 

Then  again,  its  interpretation  of  punishment  is  one  of  endless 
duration,  and  here  it  builds  to  correspond.  "When  it  comes  to  the 
last  hope  of  man,  and  considers  the  future  state,  it  is  blinded  by 
the  visible  realities  of  life,  and  makes  immortality  depend  on  a 
thought,  belief,  or  gift  of  grace.  In  short,  denies  an  inherent, 
immortality  to  human  beings.  Consequently,  in  the  same  manner 
that  inflexible  terms  have  deceived  it,  the  visible  order  of  nature 
has  discouraged  its  spiritual  vision,  and  left  but  a  recourse  to  tech- 
nical belief  or  dark  despair. 

These  seven  bases  of  faith  may  be  summed  up  in  simple  terms, 
as  the  Trinity  of  God,  Fallen  Nature,  Predestination,  Limited  Sal- 
vation, Extraordinary  Salvation,  Eternal  Punishment,  and  Mortal- 
ity of  the  Soul.  These  forms  of  belief  have  established  themselves 
in  so  many  separate  systems  or  bases,  and  become  universally  ex- 
tant. They  are  begotten  in  this  form  by  the  disj)Osition  to  unquali- 
fied scripture  reading,  and  are  the  reverse  of  the  deductions  of  the 
natural  manner.  The  latter  proclaims  the  detail  of  its  faith  by 
the  Unity  of  God,  Pure  Nature  of  Man,  Free  Will,  Universal  Salva- 


172  MYSTERY. 

tion,  Limited  Punishment,  Progressive  Salvation,  and  Immortality 
of  the  Soul.  These  seven  sj^stems  characterize  the  natural,  reason- 
able, and  philosophical  view  of  scripture.  It  was  conspicuous  in  the 
Arian  sect  at  the  time  of  the  first  General  Council,  and  after.  It 
was  equally  so  in  many  of  the  other  parties  which  agitated  the 
Church  from  time  to  time.  Both  of  these  manners  were  well  repre- 
sented at  the  time  of  which  we  speak,  in  the  regular  Church  and  in 
the  Arian  element. 

Well,  what  then?  Why  the  fact  that  the  regular  Church,  by  its 
assembled  council,  turned  against  the  representative  of  the  seven 
natural  bases  of  belief,  is  suggestive  of  the  sacrifice  of  the  seven 
lambs  of  the  unleavened  feast.  That  the  former  enjoyed  an  un- 
broken supremacy  for  a  long  time,  during  which  seven  representa- 
tive councils  were  held,  through  all  which  they  reiterated  their 
anathemas  against  those  grounds  of  faith,  and  against  all  heretics, 
speaks  loudly  of  the  continued  sacrifice  throughout  tbe  seven  days. 
It  was  peculiarly  the  feast  of  unleavened  bread  which  has  been  de- 
fined a  rigid  unexplained  form  of  doctrine,  that  does  not  readily 
recommend  itself  to  the  mind,  like  as  unleavened  bread  is  of  an  in- 
digestible quality.  We  say  it  was  their  feast,  because  their  influence 
preponderated,  and  their  prosperity  was  unbroken.  But  it  was  not 
only  a  feast,  it  was  a  sacrifice;  not  only  for  one  day  but  for  seven. 
In  the  hurry  of  Egypt,  one  lamb  typified  all,  but  in  the  more  con- 
venient time  before  Mount  Sinai,  the  law  particularized  the  several 
systems  or  bases  of  the  natural  view,  by  the  figure  of  sevem  lambs 
of  atonement.  Now,  there  were  also  two  bullocks  sacrificed  through- 
out the  seven  days.  Bullocks,  we  have  said,  mean  ordinances  or 
systems  derived  therefrom.  The  ordinances  with  which  the  natural 
and  speculative  religion  is  the  most  in  sympathy,  are  those  of  nature 
and  reasoning. 

These  are  not  strictly  speaking  scripture  ordinances;  neither  is  the 
natural  religious  view  separated  from  deistical  proclivities.  Of  all 
its  cherished  systems,  it  adheres  closely  to  these,  and  if  they  are  not 
scriptural  nor  divine,  then,  indeed,  this  natural  view  is  stripped  of 
divine  authority;  for  of  all  ordinances  intimated  or  proclaimed, 
those  of  nature  and  reason  are  most  dear  to  the  natural  religious 
view. 

These  systems  are  pre-eminently  identified  with  it,  and  therefore, 
if  there  were  strictures  upon  the  mode  as  a  whole,  they  must  rest 
upon  these  ordinances.     Hence,  the  sacrifice  of  the  two  bullocks. 

The  other  element  being  accustomed  to  look  through  the  glass  of 
the  extraordinary,  felt  jealous  of  the  negative  aspect  of  reason  and 
nature,  and  therefore,  condemned  them  as  insufficient  and  deceitful. 


MYSTERY.  173 

This  it  would  do  in  self-interest,  but  the  more  so,  because  they 
were  identified  with  the  natural  and  opposing  faith.  There  was 
also  one  ram  sacrificed.  This  supi^oses  an  established  system  of 
belief  of  considerable  age,  and  agrees  with  the  plan  of  ancient  phi- 
losophy, and  peculiar  to  deism.  Because  of  the  sympathy  that  exists 
between  this  interest  and  that  which  naturally  interprets  the  script- 
ures, it  became  an  object  of  condemnation  when  the  general  curse 
was  pronounced.  Therefore,  one  ram  sacrificed  with  the  lambs  and 
bullocks,  was  appropriate  to  the  state  of  facts.  The  goat,  or  kid, 
seems  to  be  intended  to  particularize  the  sect  which  most  suffered 
on  that  occasion.  A  goat  agrees  with  a  particular  organization  or 
party.  The  Arian  sect  was  the  particular  object  of  the  council. 
But  the  above  bases  of  belief  were  all  involved  by  the  decrees  of  the 
dominant  party  against  Arianism.  Then,  did  the  regular  Church, 
possessing  as  it  did,  a  disposition  of  hostility,  condemn  those  seven 
bases  of  belief;  the  ordinance  of  nature  and  reason;  the  system  of 
ancient  philosophy,  and  the  sect  of  the  Arians  ? 

If  so,  did  they  continue  that  severity  during  the  whole  term  of 
their  union  and  prosperity  ?  Now,  after  the  index  day  is  given, 
making  these  eight  days  to  commence  in  325,  the  nature  of  the  sub- 
ject will  not  confine  the  limits  of  these  days  within  strict  bounds; 
so  that  any  remarkable  divisions  of  time  appropriate  to  the  subject, 
may  be  the  eight  days.  Therefore,  during  all  that  time  in  which 
the  great  interest  of  the  church  had  summoned  the  multitudes  to- 
gether eight  times,  according  to  general  councils,  and  until  the  in- 
terruption of  the  G-reek  secession,  did  they  successfully  proscribe 
these  systems,  these  ordinances,  and  this  liberal  party. 

Yes;  it  is  so,  But  we  return  to  the  disposition  of  Pharaoh  after 
the  tenth  plague.  It  was  in  connection  with  that  slaying  of  the 
first-born  that  the  passover  and  feast  were  instituted,  and  having 
followed  out  the  inseparable  passover  and  unleavened  feast,  we  are 
to  consider  how  that  Pharaoh  followed  after  the  Israelites,  thinking 
to  surround  them  at  the  Eed  Sea.  After  the  revealed  religion  had 
reached  that  stage  of  influence  which  gave  it  a  popular  existence, 
such  as  began  after  the  first  General  Council,  there  was  a  dangerous 
besetment  for  it  in  the  uniform  opinion  that  was  involved.  The 
first  great  act  of  its  union  was  to  silence  disputes,  which  in  other 
terms,  means  to  dictate  a  uniform  creed.  The  threatening  conse- 
quence of  the  whole  people  being  forced  into  one  channel  of  thought 
and  belief,  regardless  of  their  private  convictions,  is  obvious.  In- 
deed, in  a  short  time  the  adherents  of  revelation  presented  the 
appearance  of  a  compact,  bigoted,  and  arbitrary  force.  When  the 
heathen  perceived  this,  their  hopes  revived,  for  it  seemed  that  the 


174  MYSTERY. 

existing  experiment  of  revealed  religion  did  not  have  much  advan- 
tage of  the  old  and  revered  forms  of  Paganism.  We  find,  at  least, 
that  selfishness  and  ambition  obtained  a  hold,  in  proportion  as 
Christianity  became  strong  and  defiant. 

As  a  uniform  creed  was  more  and  more  established,  so  in  propor- 
tion did  corruption  and  an  intolerant  disposition  prevail.  This  was 
the  direct  effect  of  an  overwhelming  union,  which  left  no  place  for 
dissent.  So  it  was  that  the  religion  instituted  to  be  the  hope  and 
light  of  the  world,  promised  fair  to  become  fully  perverted,  and 
crumble  before  the  uprising  of  sensual  selfishness  and  corruption. 
At  least  such  was  the  appearance,  to  an  extent  quite  remarkable. 

This  state  of  things  was  reached  near  the  expiration  of  the  time 
allotted  to  the  seven  days  feast. 

At  the  seventh  General  Council  held  at  Nice,  about  the  year  787, 
they  actually  decreed  the  worship  of  images,  which  seemed  to  place 
them  back  on  a  footing  with  the  heathen  superstitions  they  had  de- 
stroyed. 

The  sign  of  Egypt  has  anticipated  this  condition  of  things,  under 
the  figure  of  the  Red  Sea.  The  children  of  Israel  had  to  pass  through 
this  in  their  course.  The  Eed  Sea  is  the  emblem  of  a  centralized 
belief,  or  uniform  opinion,  such  as  was  consequent  on  a  hasty  and 
inconsiderate  union.*  "When  the  Church  obtained  the  upper  hand 
over  the  world,  it  had  to  undergo  the  dangers  of  such  a  position, 
and,  as  we  have  said,  it  was  perilous  enough  to  both  darken  its  own 
ofSce  and  give  the  heathen  system  a  comparative  preference.  Pha- 
l-aoh  took  courage,  assembled  the  multitude,  and  followed  hard 
after.  So  says  the  record;  and  the  truth  of  the  year  787  corresponds 
to  that  typical  prophecy.  But  the  waters  were  divided,  and  made  to 
stand  in  heaps  on  each  side,  so  that  the  people  passed  safely,  which 
the  Egyptians  essaying  to  do,  perished. 

Now,  we  emphatically  assert  that  the  salvation  of  the  Church  has 
been  its  splits  and  separations,  which  have  given  an  opportunity  for 
the  free  play  of  opinion.  There  were  just  enough  of  these  divisions 
permitted  in  the  early  time  of  the  Church  to  enable  an  authoritative, 
divinely-appointed  religion  to  exist  in  connection  with  an  overwhelm- 
ing union.  The  waters  stood  in  heaps  merely  long  enough  for  the 
.Israelites  to  pass,  when  it  returned  again.  So  it  was  that  such 
spirits  as  Origen,  Arius,  and  others  furnished  the  air-current  which 
afterward  blew  the  religious  element  into  divisions,  so  that  it  could 
be  a  path  for  real  progression  as  well  as  a  snare  to  catch  the  rank 
follies  of  the  ancients  and  the  selfish,  unfriendly  element  of  more 
modern  times,  who  are  made  to  be  overcome  and  condemned  in  the 

*  See  page  26. 


MYSTERY.  175 

result.  We  say  that  the  Ahnighty  has  maintained  this  direct  agency 
in  all  the  fortunes  and  vicissitudes  of  the  Church,  so  that  even  wnen 
it  had  the  appearance  of  being  a  perverted  authority,  it  still  main- 
tained its  relationship  to  its  divine  origin,  and  has  been  the  con- 
nected medium  of  moral  truth  and  righteousness.  When  it  wrangled 
with  philosophy  and  contended  against  its  own  wayward  but  enlight- 
ened children,  it  discovered  and  deposited  the  gems  which  are  the 
inheritance  of  the  saints ;  but  after  it  had  done  this,  it  girded  on  its 
armor  and  assumed  a  stern  attitude,  of  which  the  church  political 
supremacy  is  the  best  evidence,  and  which  the  opposing  deistical 
world  has  painfully  realized.  The  waters  returned  again,  and  the 
Egyptians  perished.  In  the  same  manner  the  great  union  only  re- 
sulted disastrously  to  the  unfriendly  forces  and  their  attendant  press- 
ure of  contempt.  By  the  great  result  the  revealed  system  is  both 
respected  and  appreciated,  and  the  world,  by  a  series  of  plagues, 
consequent  on  a  lack  of  religious  respect,  has  been  brought  to  rever- 
ence the  idea  and  manner  of  divine  communication.  But  in  another 
sense  the  command  is  still  in  force  :  "Let  my  people  go."  There 
is  an  exodus  whose  object  is  perfection,  and  against  which  the 
worldly  powers  still  stand  opposed.  The  song  of  Moses  is  one  of 
deliverance  from  worldly  oppression,  but  the  song  of  the  Lamb  is  a 
triumph  over  the  secret  besetments  in  the  path  of  progress.  These 
besetments  lead  to  perversion,  and  this  perversion  is  made  the  cen- 
ter spirit  around  which  gather  the  deceitful  and  the  depraved,  seek- 
ing to  destroy  the  healthy  sentiment  toward  the  righteous,  and  ever 
opposing  a  negative  influence.  To  all  such  the  command  comes : 
"Let  my  people  go."  The  main  object  of  the  Jewish  ceremonial 
law  is  to  show  the  means  and  manner  by  which  the  road  to  perfec- 
tion is  traveled,  and  to  point  out  the  enemies  on  the  route. 

After  the  peojDle  were  brought  safely  before  Mount  Sinai,  Moses 
received  instructions  for  a  tabernacle  and  vessels.  From  time  to 
time  the  practical  law  was  given.  It  commenced  with  the  com- 
mandments, usually  called  the  Ten.  Of  the  literal  and  practical 
law  we  have  little  to  say.  It  commends  itself,  and  is  necessarily  at 
the  foundation  of  all  civil  government.  Necessarily,  because  it 
covers  the  whole  principle  of  justice,  and  particularizes  a  great  num- 
ber of  intricate  cases.  Much  of  that  law,  however,  was  only  adapted 
to  that  people  and  time.  We  mean  much  of  that  which  was  not  in- 
tended for  any  typical  purpose.  The  ceremonial  law  is  different. 
It  was  not  an  absolute  necessity  for  that  time,  nor  any  other;  but 
Moses  was  particularly  charged  concerning  it;  and  it  occupied  a 
great  jportion  of  the  time  and  activities  of  the  people.  Hence,  if 
not  a  necessity,  it  was,  still,  of  special  importance.     We  have  said 


176  MYSTERY. 

that  one  of  its  objects  was  to  occupy  the  attention  and  present  an 
offset  to  the  fascinating  ceremonies  of  the  heathen.  The  people 
could  not  abruptly  be  taken  from  the  prevailing  customs  without 
some  compromise.  The  ceremonial  law  and  its  sacrifices  furnished 
all  that  was  desired,  and  to  that  people  it  had  many  attractions. 
But  while  the  attention  was  thus  held,  the  weightier  and  necessary 
precepts  were  declared.  The  prophets  and  apostles  added  their 
knowledge  and  experience;  and  so  came  the  guide  of  the  nations 
and  light  of  the  world.  But  here  was  a  ceremony  by  divine  author- 
ity, delivered  and  enjoined  with  great  precision  and  special  admo- 
nition. To  Moses  it  was  said,  *'  See  that  thou  make  all  things 
according  to  the  pattern  shown  to  thee  in  the  mount."  If  the  only 
object  of  these  ceremonies  was  to  entertain  the  people,  it  was  not 
important  to  give  special  charge.  On  the  contrary,  there  was  an 
exact  mode  prescribed  for  the  entire  ceremony,  from  beginning  to 
end,  which  is  suggestive  of  a  positive  typical  nature.  In  this  light 
we  propose  to  examine  it. 

The  tabernacle  is  the  first  object  presented.  Its  outer  court  was 
built  with  sixty  upright  posts;  twenty  on  the  north  side,  twenty  on 
the  south  side,  ten  on  the  west,  and  ten  in  front,  or  on  the  east  side. 
Four  of  those  in  front  were  for  the  door-curtain;  but  we  have  first 
to  do  with  the  whole  number  which  made  the  enclosure  of  the  outer 
tabernacle.  They  are  to  be  considered  as  a  whole  in  a  figurative 
application.  The  question  is  before  us:  To  what  do  these  posts 
have  reference  ?  Before  answering,  it  is  proper  to  remember  how 
characteristic  of  the  sacred  writings  it  is  to  shadow  the  future  de- 
velopments of  our  busy  world,  and  anticipate  its  attainments.  We 
are  then  prepared  to  expect  that  the  most  appropriate  objects  that 
the  times  reveal,  agreeing  with  the  tabernacle,  are  the  ones  intended 
by  that  divine  foreknowledge  which  dictated  to  Moses.  The  figures 
of  the  law  are  there  recorded,  and  have  been  for  ages;  but  it  is  only 
in  the  most  recent  times  that  it  is  possible  to  conceive  their  bearing. 
It  is  like  two  men  walking  in  the  dark,  the  one  being  gifted  to  dis- 
cern objects  at  a  distance,  and  who  declares,  while  yet  afar  off,  what 
is  ahead.  But  the  other,  not  so  gifted,  believes  and' expects  on  the 
evidence  of  his  companion,  and  advancing,  in  time  comes  face  to 
face  to  the  objects  described.  Who,  believing  in  the  Bible,  will 
not  give  it  credit,  in  all  this  array  of  ceremony,  of  seeing  something 
afar  off?  With  our  slow  gait  and  short  sight,  we  have  traveled  a 
long  way,  and  come  close  to  the  far  future,  where  the  prophets  of 
old  dimly  saw  the  world's  great  achievements.  It  has  been  a  course 
of  travel,  because  it  is  a  matter  of  time.  AVe  may  say  that  the  jDroph- 
ets  have  no  advantage  of  us  now  concerning  these  things,  for  we 


MYSTEEY.  177 

perceive  truly  that  the  secrets  of  nature  and  life  are  laid  bare.  It 
is  the  reverse.  We  are  in  the  position  of  advantage;  for,  in  remov- 
ing the  intermediate  veil,  that  time  opposed  to  the  ancients  whereby 
we  may  see  all  objects  of  revelation  and  prophecy  discovered,  de- 
veloped, and  revealed,  we  are  enabled  to  look  back  and  become  the 
judges  and  critics  of  the  seers,  who  presumed  to  speak  by  divine 
authority.  They  said,  Behold,  in  the  future!  but  we  have  come  to 
the  future,  and  what  ?  They  have  referred  to  the  posts  of  a  taber- 
nacle, purporting  to  be  surrounding  the  dwelling-place  of  the 
Creator,  and  the  holy  place  of  the  creatures  who  worship  before 
him.  Then,  for  the  posts  of  this  outer  tabernacle,  seeing  that  the 
building  itself  indicates  the  dwelling  of  him  whose  proper  habita- 
tion is  the  great  universe,  in  a  general  sense,  what  of  all  the  reali- 
ties we  know  shall  agree  with  the  posts  of  so  great  a  court,  and  with 
the  habitation  of  so  great  a  being  as  the  Creator  of  all  things. 
Indeed,  it  must  be  readily  admitted,  that  the  posts  to  the  outer 
tabernacle,  in  which  the  Deity  is  presumed  to  dwell,  can  refer  to 
nothing  else  than  to  the  elements  of  the  universe.  The  investiga- 
tions of  men  have  revealed  the  fact  that  all  things  in  nature  consist 
of  about  sixty-five  simple  elements.  Of  these  everything  visible  or 
invisible  are  formed,  whether  it  be  earth  or  air, water  or  fire,  organ- 
ic or  inorganic  matter,  living  or  dead.  Whether  or  not  the  future 
may  not  develop  other  elements  besides  these,  is  uncertain;  but  it 
is  almost  certain,  considering  the  facilities  at  present  for  such  dis- 
covery, that  if  there  are  others,  they  are  of  such  a  delicate  distinc- 
tion and  rare  existence,  as  not  to  be  reasonably  classed  among  the 
distinct  elements.  There  has  been  some  variation  of  opinion  about 
a  few  of  those  in  the  present  acknowledged  number;  but  it  is  now 
generally  conceded  that  there  are  about  sixty-five  distinct  elements. 
The  outer  tabernacle  was  formed  with  sixty  posts.  This  leaves  a 
difference  of  five  between  the  known  element  and  the  posts  of  the 
outer  tabernacle.  Now,  when  we  come  to  observe  the  nature  of 
them  all,  we  perceive  that  five  of  them  are  of  such  a  gaseous  and 
subtle  distinction,  as  to  suggest  whether  or  not  they  form  the 
connecting  link  between  comparatively  lifeless  substances  and 
intelligent  organism.  Be  this  as  it  may,  they  differ  from  the 
others  to  such  an  extent,  as  to  justify  their  being  placed  at  the  door 
of  the  inner  tabernacle,  whose  posts  are  the  faculties  of  the  human 
mind.  It  is  remarkable  of  the  posts  of  the  outer  tabernacle,  that 
they  rested  on  bases  of  brass,  whilst  those  of  the  inner  tabernacle 
rested  on  silver,  except  the  five  at  the  door.  We,  therefore,  say 
that  there  were  sixty-five  posts  that  rested  on  bases  of  brass,  and 
these  agree  in  number  with  the  elements  of  the  natural  world. 
12 


178  MYSTERY. 

These  five  that  were  at  the  entrance  of  the  inner  tabernacle  must  be 
so  similar  to  those  of  the  outer  tabernacle,  as  to  be  classed  among 
them;  and  yet  so  allied  to  the  posts  of  the  inner  tabernacle,  as  to 
be  among  them.  It  is  probable  that  that  mysterious  operation 
which  manipulates  dead  matter  into  organic  life,  is  effected  by 
means  of  the  most  subtle  and  spiritual  forms  of  matter.  With  this 
suggestion,  we  will  let  those  five  gaseous  elements  be  an  introduc- 
tion to  the  inner  tabernacle,  where  faculties  of  the  mind  and  body 
are  to  be  considered  as  pillars  of  God's  tabernacle. 

The  declarations  of  the  Almighty  concerning  the  true  tabernacle 
and  temple,  are  sufficient  authority  for  believing  that  the  separate 
faculties  of  the  mind  are  what  was  intended  by  the  pillars  of  the 
inner  tabernacle.  As  far  as  the  outer  court  is  concerned,  we  know, 
in  all  reason,  that  God  dwells  and  exercises  his  power  within  the 
'range  of  the  natural  elements;  but  he  seeks  an  inner  recess,  whose 
construction  is  mysterious  and  wonderful.  The  apostles  directly 
assumed  that  men  were  the  temple  and  tabernacle  of  God;  which 
we  understand  to  mean  that  the  Divinity  may  find  a  dwelling  in  and 
through  the  faculties  ascribed  to  intelligent  beings.  The  signifi- 
cance of  the  tabernacle,  as  a  place  where  God  might  be  consulted, 
must  be  kept  in  mind.  Then  for  the  application,  we  have  only  to 
observe  the  positive  declarations  of  the  apostles,  and  the  continual 
manifestations  of  holy  attributes  through  human  agency.  The 
tabernacle  had  a  secret  recess,  where  the  oracle  was  placed,  and 
where,  under  certain  conditions,  God  met  the  inquirer. 

The  human  mind  encloses  a  broad  area,  within  whose  confines 
everything  here  is  enacted  that  is  independent  of  things  inert.  It 
is  also  the  presumed  medium  of  providential  events,  and  the  source 
from  which  it  is  said  the  likeness  of  the  Creator  is  reflected.  With- 
out this  limit  of  perception  and  intelligent  being,  peculiar  to  the 
established  faculties,  there  is  but  an  outer  court  of  inanimate  matter 
and  vacancy. 

Now,  the  inner  court  of  Moses'  tabernacle  was  formed  by  fifty- 
seven  posts  or  upright  pillars;  twenty  on  the  north  side,  twenty  on 
the  south,  eight  on  the  west,  four  inside,  for  the  holy  of  holies,  and 
five  for  the  entrance  at  the  east.  Philosophers  who  have  made  the 
human  mind  a  study,  have  defined  forty-eight  separate  faculties  be- 
longing to  it,  and  have  also  attributed  certain  powers  to  the  lower 
physical  frame,  such  as  the  digestive  and  breathing  capacities.  These 
physical  endowments,  we  judge,  may  be  summed  up  in  four  primary 
faculties,  viz:  Life,  Appropriation,  Nutrition  and  Motion,  thus 
making  fifty-two  proper  powers  of  the  physical  and  mental  organ- 
sm.     Then  add  the  five  elements  which  form  the  connecting  link 


MYSTERY.  179 

between  inanimate  substance  and  organized  life,  and  which  are 
judged  to  be  the  door-posts  between  the  two  tabernacles,  and  we 
have  the  fifty-seven  pillars  agreeing  with  the  inner  court,  or  taber- 
nacle of  Moses. 

It  is  not  the  intention  to  enter  into  a  discussion  of  the  merits  of 
phrenology,  but  simply  to  submit  the  fact,  that  the  faculties,  as  de- 
fined by  the  art,  agree  with  the  number  of  the  posts  of  the  inner 
tabernacle.  It  is,  however,  proper  to  consider  the  authority  for 
summing  up  the  physical  system  into  four  faculties,  which  has  not 
been  done  by  any  phrenologist.  First,  the  power  of  appropriation. 
This  is  exercised  by  germs  of  seed  in  the  vegetable  kingdom,  and  is 
the  process  by  which  a  body  absorbs,  or  gathers  to  itself,  the  material 
of  its  growth.  We  say  that  this  faculty,  or  power,  whatever  it  may 
be,  has  its  first  exercise  in  primary  existence  of  vegetable  and 
animal  life;  so  that  when  we  look  upon  an  organized  body,  we  must 
not  only^  acknowledge  it  to  be  a  prominent  stamp  of  its  existence, 
but  a  necessary  prerequisite.  The  lofty  tree  which  defies  the  rage 
of  the  storm,  has  attained  its  proud  position  by  means  of  the  faculty 
of  appropriation.  Nothing  less  can  be  said  of  the  physical  form  of 
the  animal,  which,  in  the  beginning  of  its  life,  is  supplied  in  the 
same  manner. 

We  are  speaking,  of  course,  of  the  lowest  faculties  in  man,  and 
which  are  so  apart  from  his  mental  powers  as  not  to  be  classed 
among  them,  but  which  are,  nevertheless,  at  the  entrance  of  that 
wonderful  tabernacle  of  the  human  mind. 

Nutrition  is  the  next  faculty  involved.  We  say  involved,  because 
appropriation,  as  above  defined,  would  be  without  effect,  without 
some  power  to  second  its  efforts.  Nutrition  is  that  power  which 
seizes  upon  the  material  supplied,  renders  it  fit  for  minute  distribu- 
tion, and  carries  it  to  every  portion  of  the  body.  In  the  physical 
system  of  animals,  there  are  many  organs  engaged  in  this  one 
faculty  of  nutrition,  which  cannot  be  called  separate  faculties. 
Thus,  the  mouth,  teeth,  glands  of  the  mouth,  the  stomach,  bowels, 
kidneys,  liver,  and  blood,  are  engaged  in  the  success  of  this  one 
operation  of  nutrition. 

There  is  another  power  whose  office  is  to  set  the  machinery  of 
nutrition  and  appropriation  in  motion,  and  whose  existence  is 
acknowledged,  but  cannot  be  defined.  It  is  life.  We  do  not  mean 
mental  capacity,  which  is  in  the  province  of  intelligence,  as  physic- 
ally manifest;  but  we  mean  that  mysterious  activity  which  works 
out  so  many  curious  results  in  plants  and  animals.  It  is  life  in  the 
tree,  which  shows  no  sign  of  intelligent  perception.  It  is  life  in  the 
insect,  which  is  scarcely  for  a  moment  exercised  by  an  object;  and 


180  MYSTERY. 

it  is  life  in  the  animal  that  enjoys  health  and  the  wild  freedom  of 
the  forest. 

Motion  is  another  power  of  the  physical  body,  and  is  known  by 
the  action  of  the  muscles  and  nerves. 

If  the  province  of  each  of  these  faculties  is  considered,  it  will  be 
seen  that  they  include  the  whole  physical  powers.  Motion  is  known 
by  the  movement  of  the  limbs,  and  is  produced  by  the  muscles  and 
nerves.  Appropriation  as  perceived  in  plants,  and  in  the  first  growth 
of  animal  bodies,  is  a  mere  absorption.  "When  a  more  perfected 
degree  of  the  body  is  attained,  it  becomes  necessary  to  prepare  a  new 
faculty  or  sense  of  taste,  that  the  materials  to  nourish  might  be  more 
abundant;  and  hence,  we  see  that  when  the  stomach  and  other  in- 
ternal organs  arrive  at  the  pi*Dper  stage,  the  senses  respond,  and 
appetite  has  an  existence;  but  in  that  case  it  is  a  separate  faculty, 
and  appropriation  remains  a  power  within  the  system  to  appropiate 
and  adapt  outside  substances  to  the  body's  use;  whereas,  the  sense 
of  taste  is  a  distinct  faculty,  created  to  facilitate  approf)riation. 
Therefore,  whether  it  be  in  the  first  stage  of  life,  when  the  growth 
is  maintained  by  a  simple  absorption  of  material,  or  in  the  more 
perfected  stage,  where  provisions  are  gathered  with  care  and  pre- 
pared by  art,  the  separate  faculty  of  the  physical  organism  to  ap- 
propriate outside  substances  is  the  same,  and  must  be  set  down  as 
one  of  the  distinct  powers  of  the  physical  system. 

Nutrition,  of  itself,  calls  into  exercise  almost  the  entire  internal 
apparatus,  as  has  been  enumerated,  so  that  with  the  two  faculties  of 
appropriation  and  nutrition,  operated  by  the  propelling  force  of  life, 
and  the  effect,  motion,  we  have  the  sum  and  capacity  of  the  physical 
body  proper.  When  other  necessities  were  called  for,  another  step 
was  taken,  and  the  senses  were  put  in  operation;  and  after  that,  the 
more  positive  mental  qualities,  as  enumerated  by  the  art  of  phre- 
nology. 

We  will  now  submit  the  name  of  the  organized  faculties  in  the 
order  which  we  judge  them  to  agree  with  the  tabernacle  proper,  and 
then  the  names  of  the  physical  elements  assumed  to  agree  with  the 
outer  court.  We  do  not  claim  a  perfection  in  the  arrangement,  but 
hold  that  the  faculties  of  the  mind,  as  physically  known  to  phre- 
nology, are  the  real  objects  of  Moses'  tabernacle,  and  that  the  ma- 
terial elements,  as  known  to  science,  agree  with  the  posts  of  the 
outer  court. 

Whatever  discoveries  there  may  yet  be  in  mind  or  matter,  it  is 
believed  that  they  will  agree  with  the  foundation  herein  submitted: 


MYSTERY, 


181 


"West. 


Selfish.  Moral,     Conceptive.    Religious.    Benevolent. 


J     ?    1 

1              ffl            Ph 

W 

-3 

O 

o 

•i 

Approbativeness. 

<g 

Continuity. 
Friendship. 
Inhabitiveness. 

^ 

'A 

o 

g 

1 

1 
•a 

•J3 

o 

xa 

OQ 

> 

« 

Agreeableness. 

Imitation. 

Mirthfulness. 


•5      Parental  Love. 
I      Conjugality, 
o      Amativeness. 


^      I 
I       I 


o 

I  •■§■ 

Q.  ra 

a  3 


o 
Ideality.  g 

Constructiveness .      »§ 


o 

m 


Vitativeness. 

Destructiveness. 

Combativeness. 

Secretiveness. 

Cautiousness. 

Acquisitiveness. 


Time. 

Tune. 

Calculation. 

Language. 

Order, 


I 


o 

I 


Alimentiveness. 

Bivativeness. 

Taste. 

Smell. 

Feeling. 


S      Motion. 

^     Appropriation. 

(It 


d      a>      o)      bo 

I  I  I  I  ^  "'^- 

O    fH    }z;    W    o 


Weight. 
Size, 

!? 

Locality. 

Individuality. 

Form. 

1. 

< 

Hearing. 
Sight. 

? 

Nutrition. 

5* 

East. 


182  MYSTERY. 

Those  names  on  tlie  outside,  indicate  the  nature  of  the  faculties, 
or  rather  separate  groups  of  them,  and  are  intended  to  have  an 
agreement  with  the  bars  of  the  tabernacle,  of  which  there  were  five 
on  the  north  side,  five  on  the  south,  and  five  on  the  west.  The 
only  questions  to  be  decided  in  reference  to  them  are,  do  each  group 
as  herein  arranged,  justify  a  separate  designation,  because  of  a 
separate  character;  and  if  so,  is  the  above  arrangement  in  harmony 
with  the  locality  and  order  of  the  organs  ?  We  will  mention  some 
of  the  principles  which  have  governed  the  above  classification. 

In  the  first  place,  assuming  that  the  tabernacle  of  Moses  has  an 
object  in  universal,  mental,  and  physical  faculty,  as  a  whole,  it  be- 
comes us  to  inquire  whether  or  not  that  faculty  is  susceptible  of  a 
division  of  its  powers,  because  the  tabernacle  is  declared  to  be  a 
whole,  formed  of  so  many  separate  parts.  Those  who  have  given 
special  attention  to  matters  of  the  mind,  declare  positively  that  it  is 
operated  by  separate  faculties ;  and  as  their  existence  and  nature 
have  been  well  established,  it  is  perceived  that  a  more  definite  accord 
is  possible.  Not  only  so;  but  the  degrees  of  holiness  in  the  arrange- 
ment of  the  tabernacle  agree  with  the  manifest  character  of  the  fac- 
ulties. For  instance  :  it  is  not  to  be  supposed  that  the  lower  order 
of  powers,  such  as  the  selfish  or  sensual,  are  the  surrounding  posts 
of  the  holy  of  holies ;  or  that  the  primitive  faculties  of  mere  life, 
sense,  and  feeling,  belong  to  that  secret  apartment  where  the  Deity 
manifests  himself.  We  are  rather  to  rest  on  a  progressive  theory  ; 
and,  after  leaving  the  outer  court  of  material  elements,  are  to  ex- 
pect a  gradual  rise  from  the  mere  senses  to  a  higher  perception  and 
more  exalted  intelligence.  On  this  principle,  then,  we  should  en- 
counter the  most  primitive  signs  of  life  and  intelligence  at  the  east- 
ern end  of  the  tabernacle,  where  the  entrance  was  made ;  and,  on 
the  other  hand,  expect  the  most  exalted  faculties  of  the  human  mind 
at  the  western  end,  which  was  set  apart  as  the  secret  and  holy  place. 

Again,  the  terms  north  and  south,  east  and  west,  have  a  signifi- 
cance which,  if  understood,  are  a  guide  to  the  classification  of  the 
mental  and  physical  powers. 

The  sacred  writings  make  frequent  use  of  the  four  principal  points 
of  the  heavens;  and  this,  after  all  we  have  discovered  of  its  philo- 
sophical intent,  must  be  believed  to  have  reference  to  some  direction 
of  mental  vision  agreeing  with  those  points.  It  is  not  to  be  supposed 
that,  in  a  book  abounding  in  figures,  the  points  which  directed  to 
different  countries  and  climates  could  escape;  but  rather,  because 
they  are  so  important  in  human  experience,  they  should  be  appro- 
priated to  serve  a  philosophical  sense.  Literally  speaking,  from 
the  stand-point  of  Palestine,  the  north  is  suggestive  of  fair  weather 


MYSTERY.  183 

and  pleasant  appearance.  The  south  is  the  opposite  of  this,  as  it  is 
the  opposite  in  direction.  It  is  probable  that  the  heated  desert  of 
Arabia  engendered  many  a  whirlwind  of  terror,  which  swept  the  land 
of  Palestine,  and  left  no  favorable  impression  of  the  south.  We 
find  the  ancients  speak  of  "whirlwinds  from  the  south,"  and  "clear 
weather  from  the  north."  That  this  natural  state  of  things  should 
fix  in  the  mind  an  idea  of  good  with  reference  to  one,  and  evil  with 
reference  to  the  other,  is  very  probable ;  and  finally,  when,  in  the 
survey  of  life's  realities,  there  were  found  two  opposing  points  of 
good  and  evil,  philosophy  would  scarcely  fail  to  make  the  connec- 
tion and  designate  the  direction  of  good  or  pleasure  the  north  quar- 
ter, and  on  the  other  hand  associate  evil  with  the  south.  As  soon 
as  man  is  conscious  of  being,  and  is  able  to  look  around  him,  he  is 
made  aware  of  four  chief  mental  directions,  viz.  :  good,  evil,  cause, 
and  effect.  He  will  get  his  first  experience  in  reference  to  these 
points.  This  is  the  fact  of  real  life,  which  is  the  scene  that  philoso- 
phy contemplates.  Now,  we  claim  that  it  has,  in  this  natural  and 
suggestive  way,  appropriated  the  four  principal  literal  points  of  the 
heaven  to  figure  the  prominent  and  indisputable  directions  of  good, 
evil,  cause,  and  effect. 

The  ancients  seemed  to  have  an  idea  that  progress  would  be  from 
east  to  west;  that  the  beginning  was  at  the  east,  and  the  end,  or  con- 
summation of  things,  would  be  at  the  west.  This  idea  was  favored 
by  civilization  originating  in  the  east,  and  extending  toward  the 
west;  also,  by  the  apparent  motion  of  the  sun,  and  by  the  unchang- 
ing climate  in  that  direction.  The  east,  therefore,  easily  became 
associated  with  the  beginning,  or  first  cause,  and  the  opposite  quar- 
ter that  of  effect. 

Independent  of  all  those  associations,  by  which  the  ancients  were 
helped  to  other  ideas  than  what  would  be  literally  understood  by 
the  terms  north,  south,  east,  and  west,  it  is  natural  enough  for  a 
system  of  mental  philosophy  to  adopt  those  terms;  for  to  note  the  sep- 
arate four  quarters  of  the  mental  outlook.  Here  so  many  different 
objects  are  visible,  and  yet  are  all  controlled  by  these  four  aspects, 
that  we  are  really  interested,  or  intently  looking  in  one  of  these 
directions  by  almost  every  act  or  thought  of  our  lives.  Well,  with 
this  explanation  of  the  terms,  we  are  to  understand  the  north  side 
of  the  tabernacle,  as  compared  with  the  south,  has  some  advan- 
tages; and  where  the  classification  of  faculties  is  involved,  as  in 
this  case,  it  would  follow  that  the  intellectual  would  mainly  occupy 
the  north  side;  while  the  south  would  have  an  array  of  the  passions 
and  selfish  sentiments.  It  is  well  understood  that  the  great  source 
of  man's  perversion  and  weakness — we  may  say,  evil  besetments — 


184  MYSTERY. 

lies  in  his  passional  and  sensual  nature;  it,  therefore,  will  be  ex- 
pected that,  in  classifying  his  faculties  with  reference  to  the  terms 
north  and  south,  in  a  philosophical  sense,  that  those  passions  which 
are,  in  fact,  so  associated  with  evil,  will  be  found  in  the  opposite 
direction  to  the  more  steady,  intellectual  qualities.  The  east  being 
indicative  of  cause  or  beginning,  it  must  follow  that  the  posts 
placed  there  agree  with  the  most  simple  physical  faculties,  the  mere 
senses,  and  even  the  very  simple  elements  of  matter.  These  ele- 
ments, however,  compared  with  the  others  forming  the  outer  court, 
are  of  the  highest  order;  and  from  their  serial  and  spiritual  nature, 
are  well  adapted  to  that  handiwork  of  the  Creator,  which  connects 
matter  with  life  and  motion.  With  the  latter,  the  five  posts  at  the 
entrance,  that  are  said  to  be  for  the  door,  are  classed;  and  after 
them  the  symptoms  of  life  first  manifest  by  the  power  of  plants  to 
appropriate  from  the  earth.  Then,  in  connection  therewith,  a 
power  to  distribute,  and  so  nicely  adjust  the  particles,  as  to  pro- 
duce a  growth  of  graceful  forms  and  great  variety.  Life  was  next, 
and  then  deliberate  motion;  and  then  came  the  senses,  sight,  feel- 
ing, tasting,  etc.  In  this  manner  the  scale  of  being  and  faculties 
rose  upward,  higher  and  higher.  So,  following  out  the  idea  at- 
tached to  east  and  west,  those  faculties,  which  show  that  they  are 
the  beginning  and  first  cause  of  intellectual  development,  are  placed 
at  the  front. 

In  and  across  the  inside,  toward  the  western  end,  there  were 
placed  five  pillars,  over  which  was  spread  a  curious  curtain.  In 
this  enclosure,  to  the  west,  was  the  holy  of  holies.  The  faculties 
are  placed  with  reference  to  their  high  character  and  office,  and  we 
trust  in  harmony  with  their  relation  to  each  other,  as  known  to  the 
art  of  phrenology. 

We  will  now  return  to  the  outer  court,  and  submit  the  elements 
of  matter  which,  it  is  claimed,  agree  with  the  posts  of  that 
structure. 


MYSTERY. 


185 


West. 


I 


Coesium, 

Rhubidium, 

Thallium, 

Norium, 

Terbium, 

Ruthenium, 

Erbium, 

Didymium, 

Manganesium, 

Thorium, 

Yttrium, 

Glucinum, 

Aluminum, 

Zirconium, 

Lithium, 

Calcium, 

Strontium, 

Barium, 

Sodium, 

Potassium. 


.3     5     a     .2 
^5    m    w    ^3 


02 

02       O       02       Ph 


a 

«  I 

0  S 
.2      fl 

01  EH 

Lanthanum, 

Vanadium, 

Cadmium, 

Cerium, 

Osmium, 

Iridium, 

Rhodium, 

Palladium, 

Columbium, 

Titanium, 

Chromium, 

Uranium, 

Molybdenum, 

Tellurium, 

Tungsten, 

Manganese, 

Nickel, 

Platinum, 

Cobalt, 

Arsenic. 


^ 

a 

§ 

0 

5 

a 

•-+3 

s 

a 

fl 

o 

i 

CO 

rt 
< 

1 

O     cc     O 


East. 


186  MYSTERY. 

In  the  arrangement  of  the  above  elements,  the  same  respect  to 
north,  south,  east,  and  west  has  been  observed  as  in  that  of  the 
inner  tabernacle.  With  respect  to  the  discovery  of  the  physical 
elements,  there  is  a  foundation  and  beginning  in  those  which  were 
readily  j)erceived  to  be  distinct,  by  their  existing  in  a  pure  form, 
and  in  comparative  abundance.  Thus,  mercury,  bismuth,  anti- 
mony, iron,  tin,  zinc,  lead,  copper,  silver,  and  gold,  were  known 
to  the  ancients;  and,  therefore,  they  are  at  the  beginning  or  door  of 
elementary  discovery,  and  are  placed  at  the  east,  to  agree  with  that 
circumstance.  Opposed  to  these,  on  the  west,  are  the  list  of  the 
non-metallic  elements,  with  the  exception  of  the  five  gaseous  ones, 
which  are  for  the  door  of  the  inner  tabernacle.  Physically  viewed, 
the  list  at  the  entrance  is  opposed  to  that  of  the  west  end,  because 
those  at  the  entrance  are  emphatically  mineral,  whereas  the  others 
are  of  more  rare  qualities;  and  if  we  except,  perhaps,  those  near  the 
sides,  they  are  so  different  as  not  to  be  classed  with  minerals,  of 
which  those  at  the  entrance  are  representative.  North  and  south 
are  preserved  in  this  way.  The  primary  philosophical  meaning  of 
north  being  good,  and  south  evil,  we  are  to  view  the  elements  from 
a  scientific  stand-point;  and  perceiving  that  in  the  list  arranged  on 
the  south  there  has  been  comparatively  great  difficulty  in  isolating 
these  elements,  so  as  to  demonstrate  their  separate  existence,  or  to 
make  them  available  in  the  arts,  they  are  accordingly  set  for  the 
south  side.  Another  consideration  is,  that  they  are  compared  with 
the  opposing  list,  in  small  quantities;  and,  therefore,  the  difficulty 
of  their  separation,  combined  with  their  scarcity,  connects  them 
with  the  most  unfavorable  quarter  of  the  scientific  heavens.  The 
list  on  the  north  is  explained  by  what  has  already  been  said,  for  the 
abundance,  access,  and  use  of  these,  compared  to  the  others,  makes 
them  connected  with  the  most  pleasant  attainments  of  chemistry, 
and  justify  their  position  on  the  north  side  of  the  great  universal 
court. 

Now,  the  pillars  of  the  court  were  of  brass;  their  fillets  were  of 
*silver,  and  their  bases  of  brass.  In  other  words,  the  main  pillar 
was  of  brass,  and  pointed  on  the  lower  end  with  silver,  and  this 
silver  point  was  inserted  into  a  brass  base,  fitted  to  receive  it.  We 
have  seen  that  the  Bible  system  of  philosophy  avails  itself  of  con- 
venient figures,  of  which  the  four  chief  points  of  the  heavens  are  a 
sample;  and  in  connection  with  this  court,  reference  is  made  to 
the  three  precious  and  current  metals,  which  have  been  so  long 
known  and  universally  used  as  a  medium  of  trade  and  commerce. 
Gold,  silver,  and  copper  are  currency  in  most  countries;  and  brass, 
which  is  mainly  composed  of  copper,  was  of  greater  account  among 


MYSTERY.  187 

the  ancients,  perhaps,  than  it'  is  at  these  times.  Be  this  as  it  may, 
gold,  silver,  and  brass  have  been  indisputably  under  the  notice  of 
men  for  ages  as  a  special  value.  Their  beauty,  value,  and  general 
use  must  have  attracted  the  attention  of  those  mystical  writers  of 
the  Old  Testament.  They  were  continually  seeking  for  some  natu- 
ral object  to  figure  the  discoveries  of  their  deep  mental  discernment; 
or,  perhaps,  more  properly  speaking,  to  represent  the  facts  of  their 
divine  revelations.  In  the  case  before  us,  the  whole  tabernacle  is  a 
series  of  figures,  in  which  natural  and  familiar  objects  are  used,  to 
indicate  the  great  tabernacle,  comprehending  all  nature  and  intelli- 
gence. The  question  then  arises:  To  what  do  gold,  silver,  and 
brass  relate  in  the  Bible  sense,  and  according  to  the  system  peculiar 
to  it? 

Gold  and  silver  are  current  mediums  of  trade;  and  gold,  as  distin- 
guished from  silver,  can  only  be  said  to  be  a  more  special  medium 
of  value.  In  the  sphere  of  philosophy,  that  which  is  a  special  me- 
dium of  intelligence  may  be  said  to  answer  to  the  type  of  gold. 
Silver  has  such  a  relation  to  gold  that  it  must  apply  only  in  a  lesser 
degree,  but  with  the  same  general  definition.  The  circumstances 
and  relation  in  which  the  terms  are  used  must  govern  in  every  case. 

Brass  is  characterized  by  combination,  susceptibility  to  polish,  and 
special  use.  These  three  characteristics  are  perceived  in  the  nature, 
capabilities,  and  uses  of  the  metal.  It  is  characterized  by  combina- 
tion, because  it  is  composed  of  more  than  one  element.  Its  capacity 
for  fine  luster  and  smooth  surface  is  obvious,  and  it  is  of  use  where 
no  other  metal  would  serve  so  well. 

Therefore,  to  denominate  the  pillars  of  the  outer  course  brass, 
seeing  that  these  pillars  are  elements  of  nature,  suggests,  first,  the 
character  of  combination  discovered  in  the  elements;  secondlj^  their 
use  in  fine  arts,  where  neatness  and  beauty  are  required;  and  thirdly, 
a  more  general  use,  for  any  purpose  the  elements  may  fill. 

A  chief  feature  of  the  natural  elements  is  a  tendency  to  combine, 
and  so  strong  is  this  in  some  cases  that  it  cannot  be  entirely  over- 
come. Indeed,  the  strongest  material  and  greatest  skill  is  neces- 
sary, in  some  instances,  in  order  to  isolate  the  elements,  and  demon- 
strate the  fact  of  their  distinct  existence.  It  has  been  one  of  the 
triumphs  of  science  to  overcome  this  difficulty,  so  far  as  to  force 
back  the  law  of  combination,  and  present  us  with  a  glance  at  the 
secrets  of  nature.  Eight  in  this  fact  comes  the  significance  of  mak- 
ing a  silver  point  to  intervene  between  these  brazen  posts  and  their 
single  socket,  simply  because  it  is  through  a  special  medium  of  in- 
telligence that  we  have  these  posts  reared  up  and  resting  on  a  visi- 
ble foundation.    If,  then,  we  are  to  allow  to  the  term  silver  the  sim- 


188  MYSTERY. 

pie  definition  of  a  chief  medium  of  intelligence,  as  its  use  and  na- 
ture justifies,  when  applied  to  philosophical  subjects,  we  are  to  de- 
cide that  the  scriptures  pay  compliment  to  the  skill  of  science  by 
the  significant  fillet  of  silver  in  these  foundations.  Silver  being  the 
representative  of  a  special  medium  of  intelligence,  the  intervening 
fillet  of  silver  is  just  at  the  place  to  indicate  the  triumph  of  science 
in  overcoming  the  combining  tendency  of  matter.  Even  the  ele- 
ments which  are  often  found  in  a  pure  state  display  strong  affinities, 
and  are  generally  hid  and  blended  with  others. 

This  strong  grasp  of  nature's  forces  is  better  realized  just  at  the 
time  and  point  when  the  individuality  of  these  powers  is  being 
reached ;  for  it  is  then  that  the  resistance  is  more  active  and  formi- 
dable. It  is  for  this  reason,  then,  obviously,  that  the  silver  fillet  is 
made  to  come  immediately  in  contact  with  the  single  brazen  base, 
for  this  base  supposes  the  established  individuality  of  the  element. 
But  in  proving  this  fact  of  distinct  elements  the  special  medium- 
ship  of  science  is  folly  called  out  and  particularly  applied,  in  order 
to  make  the  test.  Therefore,  whilst  we  are  ready  to  assert  that 
there  are  so  many  distinct  elements  of  nature,  we  must  acknowl- 
edge that  we  cannot  so  maintain,  except  through  means  of  the 
special  medium  of  art  and  science  which  has  been  applied  to  the 
demonstration  of  these  distinct  forces. 

But  the  posts  of  the  inner  court  were  of  gold,  resting  on  a  founda- 
tion of  silver.  If  then  these  posts  are  to  be  esteemed  the  physical  and 
mental  faculties  as  manifest  by  man,  we  are  to  say  of  those  faculties 
that  they  are  characterized  as  a  special  medium  of  intelligence,  ac- 
cording to  the  defined  meaning  of  gold,  and  according  to  the  con- 
struction of  the  main  post. 

All  that  can  be  said  of  the  silver  foundation  or  sockets,  as  they 
are  called,  is  simply  to  apply  the  defined  relation  between  gold  and 
silver.  Both  relating  to  special  mediums  of  intelligence,  and  there- 
fore differing  only  in  degree,  the  most  that  can  be  said  of  the  dis- 
tinction between  human  faculties  and  the  organs  which  manifest 
those  faculties,  is,  that  the  latter  is  less  a  special  medium  than  the 
former.  This  supposes  existence  and  intelligence,  independent  of 
these  visible  organs  of  the  head  and  body,  but  at  the  same  time 
acknowledges  the  office  and  importance  of  the  latter.  It  is  remark- 
able, too,  that  the  sockets  of  the  inner  posts  were  double,  that  is, 
two  for  each  post.  This  agrees  with  the  phrenological  assertions 
respecting  the  more  visible  mediums  of  intelligence  in  men  and 
animals.  They  insist  that  the  organs  are  double.  The  general  be- 
lief is,  that  the  faculties  are  in  existence  in  an  invisible  and  visible 
medium.  This  much  is  certainly  indicated  by  the  forms  of  the  posts 
in  the  inner  tabernacle. 


MYSTERY.  189 

Now,  there  was  a  curtain  of  fine  twined  linen,  of  blue,  which 
rested  on  the  posts  and  completed  the  arrangement  of  the  outer 
court.  This  curtain  has  to  be  considered  with  reference  to  color  and 
material,  and  then  we  will  turn  to  the  inner  court,  or  tabernacle 
proper,  again.  Linen,  blue,  purple  and  scarlet,  are  all  mentioned, 
and  though  not  all  in  connection  with  this  court,  it  is  convenient  to 
pursue  their  import  together  while  ascertaining  what  is  meant  by 
the  blue  linen  curtain  of  the  outer  place.  These  terms  relating  to 
color,  are  another  instance  of  figurative  intent,  of  course,  and  their 
object  must  be  sought.  "VVe  will,  however,  make  this  provision  pre- 
paratory to  the  search,  viz:  that  the  meaning  of  those  colors  shall 
bear  a  harmonious  relation  to  what  has  been  defined  as  the  posts  on 
which  the  curtain  rested. 

We  have  before  spoken  of  colors  as  used  in  sacred  writing,  and 
argued  that  they  have  a  bearing  on  the  different  casts  of  faculties 
peculiar  to  man.^  The  several  modes  of  appeal,  agreeing  with  the 
figures  of  horses  of  different  colors,  are  claimed  to  have  this  figura- 
tive coloring  on  account  of  the  distinct  class  of  faculties  addressed 
or  called  into  exercise.  The  foundation  for  that  application  will 
serve  in  this  case,  and  we  have  only  to  define  the  additional  colors 
introduced  in  the  figures  of  the  tabernacle.  Blue  is  a  mild  and 
pleasant  tint,  which  aptly  represents  the  influence  of  the  intellect. 
Scarlet  is  a  fiery  and  boldly-defined  quality,  which  will  readily  be 
conceded  to  answer  to  the  passional.  Purple  is  the  result  of  mingling 
red  and  blue;  and  if  blue  is  defined  to  relate  to  the  intellect,  and  red 
to  the  passions,  it  will  follow  that  purple  means  a  quality  partaking 
of  both  passion  and  intellect.  That  class  of  faculties  denominated 
the  sentiments,  partake  of  both  passion  and  intellect,  and  therefore, 
appear  to  govern  the  purple. 

Thus,  blue,  purple  and  scarlet,  are  terms  and  symbols  used  to 
indicate  the  relations  of  the  organized  powers  to  the  tabernacle,  and 
also  to  distinguish  what  set  of  powers  are  called  into  exercise  in  de- 
veloping its  several  parts.  For  instance,  the  curtain  of  the  outer 
court  was  entirely  of  blue;  and  it  is  plain  that  the  intellectual  facul- 
ties were  the  ones  mainly  exercised  in  developing  the  knowledge  of 
the  elements  ascribed  to  the  outer  court.  Indeed,  what  could  the 
passions  and  sentiments  have  to  do,  except  in  a  very  subordinate 
capacity,  with  the  experiments  and  ingenuity  which  have  so  perfected 
the  practice  of  chemistry.  The  knowledge  of  the  existence  of  the 
simple  elements,  makes  the  pillars  to  be  erected  which  tell  of  the 
wonders  of  nature  and  of  nature's  God;  but  the  color  that  surrounds 
them  receives  its  cast  from  the  intellectual  capacity  that  has  been  so 
specially  exercised  in  all  the  process  of  that  knowledge. 

*See  pages  79  and  80. 


190  MYSTERY. 

But  it  is  said  that  the  curtain  was  of  linen.  Linen  is  produced 
from  the  earth,  and  is  susceptible  of  great  clearness  and  beauty. 
When  used  as  a  type  in  relation  to  the  development  of  physical 
science  and  mental  philosophy,  there  is  but  one  possible  thing  which 
it  properly  relates  to,  and  that  is  the  disinterested  interest  which  so 
characterizes  the  student  of  nature.  When  we  look  upon  any  at- 
tainment in  the  province  of  art,  or  in  the  sphere  of  philosophy, 
we  must  acknowledge  that  it  has  been  reached  by  this  same  patient 
and  disinterested  application.  It  is  a  fine  quality  in  man  that  makes 
him  interested  in  the  works  of  the  Creator  for  the  sake  of  the  pleas- 
ure it  affords.  Tell  us  that  the  Almighty  has  a  satisfaction  in  the 
work  of  his  universe,  and  we  will  tell  you  that  i\  must  be  derived  in 
a  great  measure  from  the  fact  of  intelligent  beings  contemplating 
the  curiosities  laid  before  them.  If  this  be  so,  he  has  done  honor 
to  that  refined  inclination  which  follows  up  the  traces  of  his  power 
and  glory,  and  is  ever  reaching  after  knowledge  in  time  and  eter- 
nity. In  truth,  these  are  very  fine  curtains  that  clothe  the  element- 
ary pillars.  How  many  of  those  who  have  given  their  best  talents 
and  very  lives  to  reach  the  knowledge  of  our  times,  have  been 
actuated  by  pecuniary  interest  or  low  motives  ?  Among  no  class  of 
men  is  thei'e  more  self-sacrificing  devotion,  and  humble,  patient  ap- 
plication, than  is  found  with  those  who  deal  with  the  facts  of  nature 
and  the  great  phenomena  of  existence.  Fine  twined  linen  is  a 
beautiful  figure,  and  the  only  fitting  one  to  designate  the  interest 
which  propels  investigation,  and  so  gracefully  clothes  the  famous 
pillars  of  science.  Within  this  court  of  which  we  have  been  speak- 
ing, the  tabernacle  proper  was  placed.  Having  touched  upon  all 
the  features  of  the  court,  we  have  now  to  do  with  the  inner  build- 
ing again.  ^ 

The  posts  of  the  structure  were  of  wood,  overlaid  with  gold;  and 
as  the  wood  seems  to  have  been  used  as  a  matter  of  economy,  to 
save  the  necessity  of  using  all  gold,  we  do  not  esteem  it  of  any  sig- 
nificance, but  view  the  tabernacle  as  built  of  pillars  of  gold.  Their 
locality  with  respect  to  north,  south,  east  and  west,  has  been  treated 
according  to  the  system  of  this  essay. 

The  meaning  of  the  term  gold,  being  special  medium,  the  faculties 
which  agree  with  the  golden  post  of  the  tabernacle,  ought,  in  fact, 
to  be  characterized  as  such.  A  close  observation  of  the  varied 
powers  of  the  brain  and  physical  apparatus  will  show  that  a  positive 
character  and  distinction  of  faculties  is  admissible,  and  even  natur- 
ally visible.  But  while  possessing  evidence  of  the  separate  character 
of  each,  to  the  extent  to  justify  a  numeral  distinction,  it  is  per- 
ceived that  their  operation  is  manifest  jointly.     This  being  the  case. 


MYSTERY.  191 

the  princijDles  of  their  discovery  and  their  real  foundation,  differ 
from  those  that  govern  the  elements. 

If  we  are  to  inquire  what  is  a  separate  mental  or  physical  faculty, 
we  have  the  answer  that  it  is  but  a  positive  quality  or  reality  which 
is  only  known  as  a  separate  character  by  the  helps  of  its  immediate 
associates.  Phrenology  may  be  able  to  decipher  an  irregular  char- 
acter by  the  irregular  form  of  the  head,  but  the  art  of  doing  so  has 
been  reached  by  the  excessive  prominence  of  some  one  or  more  of 
the  various  qualities.  Were  it  not  for  this  occasional  overgrowth 
or  excess,  the  science  would  not  have  attained  a  recognition,  so  much 
in  union  are  the  manifestations  of  the  mental  qualities.  Notwith- 
standing the  apt  distinctions  relating  to  the  faculties  of  the  mind 
and  soul,  that  were  hit  upon  by  the  teachings  of  the  scrij)ture,  and 
especially  in  Greek  philosophy,  no  satisfactory  base  to  make  a 
definite  line  between  them,  and  to  assign  each  an  individual  prov- 
ince, would  ever  have  been  reached,  were  it  not  for  some  occasional 
excess  or  irregularity  in  physical  organism.  But  having  taken  a 
note  of  these  most  suggestive  signs,  they  have  served  to  define  the 
faculties  visibly,  and  index  their  invisible  number  and  existence. 

It  is  said  that  the  sockets  or  base  of  the  posts  were  of  silver,  and 
two  sockets  under  each  board  or  post.  In  the  outer  court  there  was 
but  one  socket  to  each  post.  Now,  taking  the  fact  of  our  peculiar  sys- 
tem of  organs  to  be  a  special  medium  of  intelligence,  spiritually 
agreeing  with  the  symbol  of  silver,  we  see  why  the  foundations  of 
these  posts  are  of  silver;  because  the  visible  organs  are  evidently  a 
special  means;  and  it  is  in  these  visible  organs  that  we  have  been  able 
to  establish  the  fact  of  so  many  distinct  powers.  Also,  in  the  arrange- 
ment of  the  tabernacle,  each  board  has  two  tenons  and  two  sockets; 
and  it  is  well  established  that  the  operation  of  the  organic  powers 
is  not  suspended  by  the  injury  of  one  of  its  double  parts;  but  it 
seems  to  have  been  the  intention  to  provide  against  accident,  and  to 
furnish  a  substantial  framework  for  that  curious  design  we  call  the 
physical  and  mental  system  of  man.  The  truth  is,  that  the  organs 
through  which  the  positive  and  separate  character  of  faculties  are 
operated,  are  double.  In  the  framework  of  the  tabernacle  there 
were  two  sockets  under  each  board,  and  there  were  bars  above  on 
the  outside,  in  order  that  the  whole  might  stand  firm  and  unshaken. 
The  five  pillars  at  the  door  of  the  tabernacle  rested  on  single  bases 
of  brass,  like  those  of  the  court;  but  they  were  overlaid  with  gold, 
like  the  staves  of  the  tabernacle . 

These  five  posts  have  been  defined  to  agree  with  the  five  most  re- 
fined elements  of  matter,  and  such  as  naturally  will  suggest  the  con- 
nection, or  opening  door,  between  inanimate  elements  and  organ- 


192  MYSTERY. 

ized  faculties.  The  fact  of  their  single  brazen  sockets  indicates  their 
foreign  character  on  the  one  hand,  and  their  golden  covering  their 
harmony  with  the  staves  of  the  tabernacle  on  the  other. 

Then,  it  is  to  be  remembered  that  these  five  elements  differ  from 
the  main  body  in  being  non-metallic.  Again,  they  differ  from  the 
list  of  non-metallic  elements,  in  being  of  a  more  refined  and  subtle 
nature,  and  entering  mysteriously  into  a  sphere  of  spiritual  matter. 
Under  certain  conditions,  they  elude  the  senses,  and  enter  into  an 
aerial  form,  whose  existence  might  be  doubted,  were  it  not  for  their 
positive  qualities  of  power  remaining.  It  may  be  said,  in  truth, 
that  those  elements  which  are  for  the  most  part  so  diverse  from  more 
visible  physical  matter,  as  to  elude  the  sight,  possess  no  odor,  and 
scarcely  weight,  only  have  their  scientific  revelation  by  their  dis- 
tinctive characteristic  of  power,  and  are  adapted  to  the  curious  work 
of  animal  origin,  as  well  as  spiritual  existences  unknown.  If,  in- 
deed, they  be  such  a  special  medium,  they  should  be  placed  in  the 
inner  tabernacle,  and  covered  with  gold,  like  the  posts  that  were 
symbolic  of  the  faculties,  were  also  covered  with  gold,  because  they 
represented  a  special  medium  of  intelligence.  As  has  before  been 
noticed,  they  are  at  the  door  where  the  lowest  order  of  physical 
powers  begin  their  course,  a,nd  where  the  link  between  matter  and 
life  is  formed. 

There  is  another  interest  attached  to  these  five  posts  at  the  door. 
The  pillars  of  the  court  were  clothed  with  a  linen  curtain  of  blue, 
which,  after  explaining  th^  curtain  to  be  the  scientific  interest  that 
has  developed  or  revealed  the  existence  of  those  pillars,  the  blue 
color  has  been  defined  to  refer  to  the  special  exercise  of  the  intel- 
lectual in  the  investigation.  It  is  thought  that  the  nature  of  the 
work  did  not  necessarily  call  into  exercise  the  passions  and  senti- 
ments which  relate  to  scarlet  and  purple;  and,  therefore,  the  intel- 
lectual gives  the  proper  coloring  to  the  curtain  on  those  pillars. 
"Well,  but  when  it  is  found  that  the  five  at  the  door  of  the  inner 
tabernacle,  which  are  also  physical  elements,  are  clothed  with  a 
curtain  of  not  only  blue,  but  purple  and  scarlet,  it  calls  for  some 
explanation.  At  first  glance  it  seems  that  the  same  reasons  hold 
good  with  respect  to  them  that  set  apart  a  curtain  of  blue  for  the 
outer  court,  because  it  does  not  appear  that  the  passions  and  senti- 
ments were  any  more  called  into  exercise  by  their  discovery,  than 
in  the  case  of  those  in  the  outer  court.  This  is  true  as  far  as  it 
goes;  but  we  judge  there  are  overruling  circumstances  affecting 
these  five  pillars  when  placed  in  the  inner  court.  In  the  first  place, 
they  are  set  as  the  connecting  link  between  matter  and  organic 
power,  and  for  this  reason  are  so  closely  related  to  the  whole  or- 


MYSTERY.  193 

ganic  system  as  to  justify  their  coloring  according  to  the  whole 
qualities  of  that  system.  These  qualities  are  summed  up  in  intel- 
lect, passion,  and  sentiment;  or,  as  we  define  the  distinction  figura- 
tively, blue,  scarlet,  and  purple. 

In  the  next  place,  these  posts  being  in  the  situation  of  representa- 
tive embryo  of  organic  faculty,  the  curtain  that  clothes  them  differs 
from  that  on  the  posts  of  the  outer  court,  and  will  not  be  named, 
merely,  on  the  principle  of  what  class  of  faculties  were  called  into 
exercise  in  scientifically  revealing  their  existence  ;  but,  rather,  from 
the  peculiarities  that  belong  to  both  the  inner  and  outer  court,  both 
of  which  they  represent.  Those  characteristics  are  the  exercise  of 
intellect  specially  observed  in  the  rearing  up  the  posts  of  the  outer 
court,  and  the  remarkable  existence  of  intellect,  passion,  and  senti- 
ment as  specially  belonging  to  the  posts  of  the  inner  court.  There- 
fore, the  representative  of  both  courts,  being  in  the  position  of  a 
door  leading  to  one  or  the  other,  or  both  of  the  courts,  should  be 
clothed  with  a  curtain  colored  with  reference  to  the  equal  relations. 
But  it  seems  that,  when  the  covering  was  applied  to  the  inner 
building,  the  object  was  extended  so  as  not  only  to  note  the  natural 
capacities  and  character  of  the  faculties,  but  also  the  actual  attain- 
ments as  a  result  of  that  capacity.  Around  all  the  posts  there  were 
spread  curtains  of  fine  twined  linen,  of  blue,  purple,  and  scarlet. 
Ten  of  these  were  constructed  by  curious  workmanship,  and  joined 
together  so  that  the  whole  ten  were  called  one  curtain.  But  it  was 
susceptible  of  a  division  in  the  middle,  where  it  was  coupled  to- 
gether by  fifty  taches  of  gold,  that  were  fastened  into  as  many  loops 
of  blue  in  the  border  of  each  great  half  curtain.  Other  divisions 
were  in  these  two  portions;  so  that  really  in  the  whole  covering 
joined  together  there  were  ten  curtains. 

The  material  of  this  curtain  has  already  been  noted,  and  linen,  set 
for  the  commendable  interest  that  prevails,  or  is  taken,  in  all  knowl- 
edge, as  the  outgrowth  of  intelligence.  In  the  case  before  us  that 
interest  is  made  more  special  or  defined,  by  a  fixed  number;  whereas, 
on  the  posts  of  the  outer  court  there  was  but  one  curtain,  which, 
considering  the  extent  and  nature  of  the  pillars  on  which  that  cur- 
tain rested,  only  referred  to  a  general  interest.  On  the  pillars  of 
the  tabernacle,  where  many  curtains  are  spoken  of,  we  must  look 
for  a  natural  division,  well  and  separately  defined,  because  of  that 
definite  number;  and,  on  the  other  hand,  because,  in  a  certain  sense, 
it  is  one  curtain,  we  are  to  expect  a  general  likeness  of  the  whole 
ten.  The  curtains  should  partake,  in  material  and  color,  of  the  na- 
ture of  the  posts,  because,  if  the  posts  are  human  faculties,  the  cur- 
tains which  clothe  them  are  some  outgrowing  result  of  these  facul- 
13 


194  MYSTERY. 

ties;  otherwise  tliej  are  not  the  proper  covering  of  those  posts.  The 
material  being  linen,  which,  j)i'iniarily,  means  the  righteous  interest 
taken,  the  sjDecial  number  of  the  curtains  will  indicate  special  inter- 
est, and  that  special  interest  as  an  outgrowth  of  the  physical  and 
mental  faculties.  The  proper  result  of  the  existence  of  mental  ca- 
pacity is  the  prominent  reality  of  art.  It  might  be  called  the  one 
resulting  covering  of  organic  powers,  were  it  not  that  art  is  suscep- 
tible of  divisions,  according  to  the  separate  objects  it  selects.  AVe 
say  that  the  covering  of  those  pillars  of  the  inner  tabernacle  is  the 
outgrowth  of  artistic  skill  which  the  interest  of  art  as  a  whole  rex)re- 
sents.  The  colors  of  blue,  pur^^le,  and  scarlet  receive  their  painting 
from  the  three  main  divisions  or  character  of  mental  powers  pecul- 
iar to  those  pillars,  from  which  the  curtain  is  an  outgrowth.  These 
divisions  are  summed  up  in  intellect,  sentiment,  and  passion,  and 
hence  the  figurative  coloring  for  that  which  clothes  the  posts  as  an 
outgrowth  from  them. 

Now,  there  were  ten  curtains  of  this  material  and  appearance, 
and,  according  to  their  apparent  import,  we  submit  the  ten  chief 
and  comprehensive  arts  of  our  time.  They  are  arranged  in  the 
order  we  conceive  they  were  typically  coupled  together,  and  in 
harmony  with  their  relation  one  to  the  other: 


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The  definition  of  art  we  conceive  to  be  a  skillful  reproduction  from 
some  form  of  model  or  conceived  idea.  Fine  art,  as  at  present 
understood,  relates  to  productions  wherein  delicacy  and  taste  are 
involved.  The  above  list  partakes  of  this  character.  There  are 
other  lesser  arts  which  are  called  into  exercise  by  the  practice  of 
these;  and,  therefore,  may  not  be  properly  called  separate;  or, 
rather,  the  above  heading  includes  them.  For  instance,  we  may 
say  of  dancing,  that  it  is  one  of  the  fine  arts;  but  it  is  so  inseparable 
from  music,  and  identified  with  the  time  peculiar  to  music,  that  it 
is  properly  suggested  and  included  in  that  interest.  In  fact,  danc- 
ing is  but  an  accompaniment  of  music,  or  a  more  emphatic  mark  of 
time  peculiar  to  the  art  of  music.  These  remarks  aj)ply  to  others, 
which  seem  to  be  separate;  and  w^e,  therefore,  think  that  the  above 


MYSTERY.  195 

list  is  comprehensive,  and  agrees  in  number  and  character  with  the 
ten  curtains  of  fine  twined  linen  of  blue,  purple,  and  scarlet,  that 
rested  on  the  tabernacle  of  Moses.  Five  of  these  were  coupled  to- 
gether, and  the  other  five  were  joined  in  the  same  manner.  In 
order  to  make  it  one  curtain,  loops  of  blue  were  placed  in  the  bor- 
der of  each  of  these  two  divisions,  and  they  were  connected  by  in- 
serting fifty  taches  of  gold. 

Gold  has  been  defined  to  have  relation  to  a  sj^ecial  medium  of 
intelligence;  and,  therefore,  there  should  be  found  some  harmonious 
elements,  peculiar  to  writing  and  reading,  which  philosophically 
connect  them  together.  We  say  the  art  of  writing  and  reading,  be- 
cause, in  the  arrangement  of  the  curtains,  these  are  made  to  join  in 
the  centre.  The  authority  for  so  placing  them  is  simply  that  they 
harmonize  in  character  by  that  arrangement,  and  bring  the  only 
two  together  of  which  there  can  be  conceived  to  be  fifty  objects  in 
common.  There  are  about  twenty-six  distinct  elementary  sounds 
attached  to  spoken  language.  When  applied  to  the  art  of  writing, 
they  are  embodied  into  as  many  separate  characters,  having  a  posi- 
tive meaning.  Then  the  art  of  writing  has  ten  numerical  figures, 
which  form  the  foundation  of  all  reckoning  of  written  calculation. 
Then,  again,  the  art  has  adopted  about  fourteen  necessary  grammat- 
ical signs  or  characters.  The  twenty-six  elementary  letters,  the 
ten  numerals,  and  the  fourteen  grammatical  characters,  added  to- 
gether, make  fifty  elements  common  to  writing  and  the  art  of  read- 
ing, and  which  are  as  many  elements  as  those  arts  necessarily 
require.  For  instance,  if  we  make  an  exact  enumeration  of  all 
grammatical  signs  in  use,  there  are  more,  by  some  six  oreight,  per- 
haps, than  fourteen;  but  if  we  commence  with  the  most  important, 
and  count  out  the  number  of  fourteen,  it  will  be  found  that  the 
remaining  number  are  not  essential  to  an  intelligibly-written  lan- 
guage. About  the  numerals  there  is  no  mistake.  The  elementary 
characters,  or  letters,  vary  in  different  languages;  but  the  fact  that 
they  vary  but  little,  and  that  the  most  fluent  language  finds  only 
twenty-six  necessary,  is  presumptive  evidence  of  that  being  about 
the  natural  number.  We  shall  hence  conclude  that  the  fifty  enu- 
merated elements  common  to  writing  and  reading,  are  the  fifty 
taches  of  gold  indicated  by  the  term,  and  which  were  so  particu- 
larized in  the  curtains  of  the  tabernacle.  Then  turn  to  the  figura- 
tive definition  of  the  term  gold,  and  it  will  be  seen  that  these 
characters  are  golden  in  the  sense  attached  to  the  term,  because  of 
their  being  a  sj)ecial  medium  of  intelligence  through  which  these 
signs  of  writing  are  of  current  utility. 

A  curtain  of  the  same  appearance  with  these,  was  spread  over  the 


196  MYSTERY. 

four  pillars  in  the  inside  of  the  tabernacle,  and  it  was  this  covering 
and  these  four  posts  which  made  the  division  between  the  holy  and 
the  most  holy  place.  That  division  of  the  tabernacle,  in  the  light 
of  what  the  tabernacle  really  seems  to  be,  is  but  a  shade  of  mental 
difference.  If  those  faculties  assigned  to  the  i)articular  office  of 
reason,  are  to  be  taken  as  the  posts  of  division,  it  will  harmonize 
with  the  principle  of  graduation  believed  to  be  the  system  of  the 
universal  tabernacle.  On  this  principle,  we  have  the  most  earthy 
and  obviously  inanimate  element  for  the  outer  court;  and  these 
two  graduating  from  east  to  west,  by  an  increasing  and  upward 
tendency  toward  a  spiritual  form. 

Then,  at  the  door  of  the  inner  court  are  elements  so  subtle  as  in 
a  great  measure  to  defy  the  senses.  After  these,  commences  the 
lowest  order  of  organic  creation,  comprehending  the  vegetable 
kingdom  and  the  most  simple  forms  of  animal  life  and  motion;  then 
the  senses  and  the  necessary  perceptives  on  the  one  hand,  and  the 
selfish  passions  on  the  other.  But  when  we  come  to  a  tabernacle 
embracing  such  a  variety  and  degree  of  powers,  and  exj)ect  to  as- 
sign a  particular  locality  therein  as  a  meeting  place  for  divine  com- 
munication, we  are  called  upon  to  make  a  division,  and  set  apart  the 
most  noble,  most  intellectual,  and  most  holy  faculties  for  that  de- 
partment. Nevertheless,  whatever  selection  of  the  mental  qualities 
is  made  to  draw  the  line  and  to  bear  up  the  veil,  they  will  partake 
of  the  general  character  of  sentiment,  passion,  and  intellect.  Even 
if  we  select  those  pre-eminently  intellectual,  their  curtain  must  be 
colored  with  the  marks  of  the  general  attributes;  for,  though  it  is 
through  the  highest  faculty  v^e  may  be  instructed  from  above,  yet 
all  the  communications  received  are  covered  and  secreted  by  the 
passional  nature  of  man.  Even  if  the  reasoning  faculties  alone 
formed  the  secret  and  holy  place,  how  much  of  divine  intuition  does 
the  fact  of  man's  humanity  conceal  ?  If  the  positive  reasoning 
powers  are  erected  as  a  division,  and  we  say  within  these  is  the  holy 
of  holies,  the  answer  comes,  very  well;  but  we  see  but  an  array  of 
pillars  whose  very  foundations  seem  to  be  laid  in  a  physical  nature, 
and  whose  whole  is  the  manifestation  of  intellect,  sentiment,  and 
passion  together.  Then  we  are  to  answer  that  the  veil  is  effectual, 
and  that  the  appearance  constitutes  the  veil,  and  because  of  that 
appearance,  we  give  it  the  diverse  colors. 

Bat  what  is  the  great  fact  indicated  by  the  sign  that  within  these 
pillars  is  the  holy  of  holies  ?  Why,  simply,  that  the  progressive 
scale  has  carried  us  upward,  until  in  the  secret  recesses  of  this  won- 
derful tabernacle,  where  the  noblest  powers  encircle  the  immortal 
soul,  we  are  adapted  to  hear  the  still,  small  voice  that  whispers  of 


MYSTERY.  197 

truth  and  righteousness,  and  realize  the  existence  of  Him  who  fills 
immensity  and  comprehends  eternity. 

The  import  of  this  veil  is  to  show  the  appearances  which  are 
against  the  possibility  of  communication  with  the  Creator,  for  what- 
ever men  have  received  from  above,  we  are  ready  to  deny,  because 
of  their  passional  humanity.  Whatever  they  may  receive,  we  are 
ready  to  admit  must  come  through  the  higher  faculties;  therefore, 
the  reasoning  powers  are  selected  to  bear  up  the  veil  of  division; 
and  that  veil  is  colored  with  the  shades  of  the  whole  nature  of  man, 
in  order  to  show  the  existing  facts.  The  veil  receives  its  character 
from  the  use  to  which  it  is  applied;  and,  though  resting  on  purely 
intellectual  posts,  which  should  seem  to  have  colored  the  veil  with 
blue,  if  it  were  to  receive  shade  from  the  character  of  the  posts 
merely,  it  nevertheless  partakes  of  scarlet  and  purple,  in  order  to 
typify  the  appearance  of  the  more  animal  humanity  judged  to  be  so 
much  against  the  possibility  of  divine  attributes  and  divine  commu- 
nications. Again,  these  four  pillars  were  representative  of  those 
which  were  isolated  by  them  for  the  holy  of  holies;  that  is,  they 
should  show  their  character  as  preponderating  over  their  own  in 
number,  so  that  a  true  idea  of  the  appearance  of  the  pillars  in  the 
whole  apartment  of  the  holy  of  holies,  might  be  manifest.  Now, 
the  character  of  those  isolated  by  the  dividing  ones  is  pre-eminently 
representative  of  the  whole  nature  of  man,  and  the  veil  of  those  at 
the  door  or  division,  being  identified  with  them,  ought  to  show  the 
shade  peculiar  to  the  whole.  The  object  of  the  reasoning  faculties 
being  scripturally  tj^pified  for  the  entering  in  of  the  holy  of  holies, 
may  be  to  discourage  the  disposition  in  man  to  seek  guidance  by 
unnatural  means.  He  would  always  know  what  he  must  do  by  some 
mysterious  intimations  through  dreams  or  curious  arts,  and  be 
prompted  at  every  step  concerning  the  course  he  must  take,  never 
once  considering  that  his  reason  is  made  the  guide  in  this,  his 
physical  condition;  nor  yet,  that  the  great  object  of  revealed  religion 
is  to  disentangle  man  from  a  perverted  state  of  superstition,  whose 
foundation  is  the  innumerable  signs,  omens,  and  burdensome  lis- 
tening, watching,  fearing  and  trembling,  which  distress  the  heathen, 
and  gender  the  follies  of  false  philosophy.  We  take  the  ground 
that  any  attempt  to  suspend  the  reason  and  seek  to  be  guided  by 
dream,  vision,  or  supernatural  intimation  is  wrong,  and  contrary  to 
the  law  of  our  present  existence. 

It  is  a  wise  provision  which  veils  the  future.  The  power  of  the  rea- 
soning faculty  indicates  its  own  proper  use.  It  seems  to  be  adapted 
to  our  prevailing  wants,  and  given  both  for  use  and  a  consequent 
development.     At  any  rate,  by  a  comparison  of  those  who  seek  un- 


198  MYSTEKY. 

usual  intimations,  and  those  wlio,  by  the  medium  given  them, 
promptly  consider  and  act,  it  will  be  found  that  the  most  decided 
advantage  is  with  the  latter.  The  reason  is  obvious.  The  one  sees 
his  best  course  by  the  natural  and  ready  means  which  the  law  of  his 
being  has  afforded,  and  which  his  experience  is  perfecting  to  a  keener 
discernment.  He  acts  without  further  concern  ;  and,  being  guided 
by  the  best  rule  afforded,  is  successful.  The  other,  likewise,  would 
do  certain  things,  and  reason  dictates  to  him  also;  but,  being  a  slave 
to  seducing  arts,  has  to  go  through  the  uncertain  inquiry  of  future 
possibility  or  fate.  If  he  receives  a  dim  hint,  in  accordance  with 
his  judgment,  it  is  well ;  but  if,  what  is  just  as  likely,  to  the  con- 
trary, he  is  in  a  strait  between  propelling  reason  and  uncertain 
superstition.  The  matter  being  important,  he  is  in  distress,  but 
obeys  his  master,  to  realize  a  disaster,  perhaps,  without  learning  a 
lesson. 

Also,  whatever  knowledge  may  be  gained  by  inquiring  into  the 
future  by  the  process  of  mysterious  arts,  is  obtained  at  the  expense 
of  the  physical  and  practical  constitution;  and  because  such  a  pro- 
cess is  contrary  to  the  intention  of  our  being,  there  are  difficulties 
thrown  in  the  way,  to  such  an  extent  as,  in  the  first  place,  to  make 
the  information  uncertain,  and  in  the  next  place  to  add  a  physical 
penalty,  like  as  is  done  in  all  other  violations  of  the  same  law.  It 
is  indeed  possible  that,  by  a  course  of  violence  to  our  natures,  we 
may  be  so  physically  unstrung  and  so  far  removed  from  the  healthy 
and  natural  state,  as  to  be  susceptible  to  the  whisperings  of  beings 
in  a  different  constitution  and  sphere ;  but  has  not  the  Creator  so 
arranged  and  controlled  all  the  possible  result  as  to  make  it  end  in 
dissatisfaction?  In  all  the  laws  of  nature  and  life  he  has  adjusted 
them  in  such  a  manner  as  to  promptly  meet  any  violations;  and  will 
it  be  allowed  that,  in  the  most  important  one  affecting  our  being,  he 
has  not  penetrated  and  anticipated  a  perversion?  The  inference  is, 
that  there  is  not  a  knowledge,  attainable  by  any  unnatural  process, 
which  is  not  so  confused  by  the  provisions  of  the  All-wise  Creator  as 
to  make  it  of  much  less  utility  than  the  ready  and  natural  percep- 
tions of  the  healthy  mind.  We  say  healthy,  because  all  results  of 
extraordinary  promptings  are  the  results,  generally  speaking,  of  an 
unhealthy  state  of  physical  faculty.  An  absence  from  the  natural 
state  is  a  presence  in  some  other  sphere  and  under  some  other  law, 
and  according  to  the  degree  of  that  absence  is  the  influence  of  that 
other  state.  A  concentrated  effort  and  a  neglect  of  the  physical 
wants  may  place  one  in  a  mysterious  position,  wherein  the  nerves 
and  brain  are  feverishly  possessed  with  involuntary  suggestions  and 
facts.     It  is  possible  in  such  a  state  to  receive  information  of  some 


MYSTERY.  199 

existing  fact  which  defies  the  ordinary  laws  of  information,  but 
which  at  the  same  time  would  be  accompanied  with  numerous  illu- 
sions and  false  impressions. 

It  is  remarkable  that  insane  persons  sometimes  have  sudden  flashes 
of  existing  or  developing  facts,  supernaturally ;  but  always  in  com- 
pany with  the  usual  unmeaning  jumble.  The  inference  to  be  drawn 
from  these  considerations  is,  that,  by  means  of  placing  ourselves  in 
unnatural  conditions,  we  may  indistinctly  hear  the  confused  bustle 
of  other  states  of  existence. 

When  this  much  is  said  it  is  all;  because  the  Almighty  has  de- 
signed that  the  visible  physical  powers  of  man,  under  most  circum- 
stances, can  only  unsatisfactorily  listen  through  that  thick  wall 
which  separates  our  present  state  from  the  world  of  spirits.  There 
have  been  exceptions.  There  have  been  instances  when  extraor- 
dinary requirements  admitted  of  extraordinary  measures,  and  where 
the  two  natures  of  the  physical  and  spiritual  worlds  assimilated  by 
mutual  appointment.  Under  such  circumstances,  the  information 
is  genuine,  because  of  divine  appointment  and  of  divine  purpose. 

Such  instances  are  those  in  which  the  sacred  scriptures  were  im- 
parted. The  difference  in  these  cases  is  apparent,  though  the 
means  by  which  the  natural  powers  were  assimilated  is  the  same. 
For  instance,  it  would  not  serve  the  purpose  for  the  prophet  to  fast 
forty  days  and  nights,  if  a  simultaneous  effort  in  the  spiritual  sphere 
was  not  appointed,  whereby,  at  the  proper  moment  and  condition, 
the  spiritual  law  was  enabled  to  bend  itself  to  a  response.  The 
simple  explanation  of  the  Lord  sending  his  angel  means  a  great 
deal.  It  constitutes  the  divine  authority  of  a  vision,  and  is  the  only 
possible  condition  of  any  authentic  information  of  an  extraordinary 
nature.  Why  so?  Simply  because  the  Almighty  has  timed  and 
ajopointed  the  effort  in  the  two  separate  natures,  which  are  suscep- 
tible of  a  momentary  assimilation,  and  made  them  to  respond  to 
each  other  at  the  proper  instant.  It  is  plain  that  the  prophets  were 
especially  devoted.  They  shut  themselves  out  from  practical  pur- 
suits and  social  enjoyment.  They  deprived  themselves  of  proper 
nourishment  and  shelter,  and  systematically  avoided  the  require- 
ments of  the  physical  law. 

Properly  speaking,  it  was  an  unnatural  condition.  But  what  was 
the  great  fact  which  called  out  this  travail  of  soul;  that  ignored  the 
help  of  reason,  and  strained  so  earnestly  after  a  special  divine  in- 
terposition ?  Surely  nothing  less  than  the  awful  solemnity  of  the 
passing  ages,  wherein  the  millions  separate  and  go  alone  to  the 
grave  without  hope  and  without  promise. 

Was  it  not  enough  ?    It  is  well  to  talk  of   the  province  of  the 


200  MYSTERY. 

reason,  and  its  power  to  perceive  the  All  Wise  in  the  handiwork  of 
nature;  but  there  is  a  point  where  it  must  stand  and  bow  an  ac- 
knowledgment to  the  other  necessities  and  individualities  of  the 
divine  appointments.  Under  the  circumstances,  Grod  did  not  regard 
the  violation  of  the  physical  law,  but  rather  had  respect  to  that 
agonized  earnestness  which  was  the  cause. 

Therefore,  the  unnatural  condition  of  the  organized  system  was 
availed  of  to  communicate  the  basis  of  hope  and  immortality.  But 
this  could  be  possible  by  no  other  means,  or  less  resort,  than  a 
simultaneous  adaptation  of  the  physical  and  spiritual  conditions. 
Now,  as  we  have  argued,  it  is  in  the  power  of  the  unlawful  arts  to 
make  that  adaptation  in  part;  but  it  is  reserved  for  the  All- wise 
God  to  make  the  complete  adjustment,  which  insures  an  unalloyed 
knowledge.  It  is  proper  to  remark  that  sleep,  through  which  con- 
dition many  of  the  sacred  writings  have  been  imparted,  is  not 
unnatural;  but,  at  the  same  time,  we  must  remember  that  the  men- 
tal powers  and  senses  are  so  curiously  suspended,  and  yet  so  pas- 
sively alive,  as  to  be  susceptible  of  independent  suggestions.  We 
may  say  that,  without  anything  unnatural  about  it,  it  still  presents 
the  possibility  of  catching  confused  impressions  from  another 
sphere,  where  a  different  law  of  life  prevails. 

But  this  is  more  emphatically  the  case  in  a  morbid  state  of  the 
body  and  brain,  and  that  sleep  immediately  following  or  accom- 
panying it.  Therefore,  the  fact  of  sacred  communications  having 
been  received  in  a  state  of  sleep,  does  not  alter  the  proposi- 
tion that  an  adaptation  for  supernatural  suggestions,  is  a  state  re- 
moved from  the  healthy  and  natural  condition,  contrary  to  the  law 
of  our  present  organism,  and  physically  and  morally  wrong.  We 
think  that  as  long  as  man  is  instructed  in  knowledge,  and  maintained 
in  a  cheerful  relation  of  faith  and  hope  with  the  great  God  of  the 
universe,  it  is  as  well  to  fasten  this  gate  and  close  the  avenue  of 
extraordinary  promptings.  At  least,  we  emphatically  assert  that 
our  present  organism  is  not  adapted,  and  cannot  successfully  be 
adapted,  without  a  divine  interposition,  to  any  peering  into  the 
future  or  truths  of  other  spheres,  other  than  is  vouschafed  by  the 
reason  uoder  the  laws  of  cause  and  effect.  Then  what  shall  we  say 
of  the  great  tabernacle  which  God  has  set  up  among  men  ?  What 
shall  we  say  of  its  divisions,  if  it  is  formed  of  the  physical  and 
mental  faculties  under  the  existing  law  of  our  being?  Why,  surely, 
if  he  is  to  meet  us  here,  it  will  be  by  revealing  himself  to  our  most 
intelligent  perceptions;  and  as  our  most  intelligent  perceptions  are 
the  reasoning  faculties,  we  say  that  it  is  within  these,  and  their 
governing  light  to  the  other  and  high  order  of  sentiments,  that  the 
holy  of  holies  is  made  known. 


MYSTERY.  201 

Now,  under  the  present  law,  all  things  must  be  judged  by  the 
reason,  whether  it  be  the  prompting  of  the  higher  sentiment  within, 
or  the  objects  of  nature  and  revelation  without.  Hence,  the  rea- 
soning powers  are  to  be  set  up  as  a  prominent  division,  that  it  may 
be  said :  Within  these  is  the  holy  of  holies. 

But  we  will  return  to  the  curtains  of  the  tabernacle.  After  the 
ten  enumerated  ones  were  spread  over  the  posts,  there  were  eleven 
others  made  of  goat's  hair.  The  material  of  these  curtains  was  dif- 
ferent from  the  ten  of  fine  twined  linen.  We  have  had  occasion  to 
say  that  systems,  according  to  the  Bible  plan,  agree  with  animals; 
or  rather,  that  animals  or  any  particular  class  of  them,  indicate  some 
particular  class  of  systems.*  The  ox,  sheep,  and  goat,  are  promi- 
nent in  the  sacred  writing,  and  considering  that  they  were  used  as 
figures  of  atonement,  will  be  readily  judged  to  refer  to  such  saving- 
provisions  as  revelation  provides,  because  revelation  is  presumed  to 
contain  the  sum  total  of  atoning  and  saving  influence.  As  those 
three  classes  of  animals  comprised  the  main  sacrifices,  it  will  follow 
that  there  are  three  main  departments  in  religious  or  divine  pro- 
visions, which  make  the  real  atonement  for  men,  according  to  the 
philosophical  figures  of  the  Bible.  Eevelation,  in  its  present  ap- 
pearance, is  to  be  summed  up  in  three  departments.  First,  there 
are  the  primary  ordinances  which  it  contains,  which  is  each  a 
system  in  itself;  secondly,  there  are  the  bases  or  general  systems  of 
faith  and  belief,  growing  out  of  the  Bible;  and,  thirdly,  there  are 
particular  organizations  whose  life  consists  in  a  system,  and  which 
are  also  a  part  of  the  atoning  economy  of  the  moral  provision. 

It  is  a  fact  that  the  ordinances  of  the  sacred  writings  pervade 
society;  and  whatever  good  there  may  be  derived  from  our  moral 
institutions  in  an  atoning  point  of  view,  is  derived  from  those  sacred 
systems  or  ordinances  of  the  revealed  religion.  Hence,  it  will  be 
seen  that  whatever  ideas  men  hold  about  atonement,  as  a  matter  of 
fact,  atonement,  in  the  real  and  proper  sense,  is  effected  by  means 
of  the  sacred  ordinances  which  prevail  in  society.  This  is  true  of 
the  ordinances;  but  it  is  pre-eminently  true  of  the  established  bases 
of  belief,  which  have  obtained  in  the  world,  and  which  are  as  many 
as  the  objects  that  give  them  birth,  or  rather  as  the  whole  universal 
religious  aspect  presents.  But  the  atonement  consists  not  so  much 
in  the  mere  entertaining  of  belief,  or  being  governed  by  a  sacred 
ordinance,  as  in  the  process  by  which  an  ordinance  or  system  of 
belief  is  subjected  to  a  perfect  standard.  We  will  speak  of  this  by 
and  by,  under  the  head  of  sacrifices;  but  our  object  now  is  to  show 
what  class  of  systems  agree  with  goats  in  the  scripture  sense.     The 

*See  page  168. 


202  MYSTEEY. 

flocks  of  the  sheep  were  considered  of  the  first  importance  for  sac- 
rifices; and  we  may,  therefore,  assign  the  most  positive  atoning 
systems  as  the  objects  of  the  term  and  figure  of  sheep.  Now,  be- 
lief is  everything  to  men  at  first  sight;  because,  by  the  system  of 
belief  they  pursue,  they  are  governed  in  character  and  conduct.  If 
there  is  a  virtue  in  their  belief,  there  is  a  perfection  in  their  con- 
duct. "Whatever  produces  this  perfection  is  emphatically  the  proper 
atonement.  It  is  the  real  atonement  the  Bible  had  in  view  by  these 
figures  of  beasts.  If,  therefore,  a  system  of  belief,  by  any  means, 
may  be  so  perfected  in  itself  as  to  insure  a  perfection  in  the  one 
entertaining  it,  then  that  system  is  a  saving  sacrifice.  Belief  is 
of  the  first  importance  for  this  purpose;  and,  therefore,  agrees  with 
that  class  of  animals  most  prominent  in  the  Bible  figures  for  the 
purpose  of  sacrifices. 

Sheep,  then,  may  be  said  to  figure  systems  or  general  bases  of 
belief.  Next  in  importance  are  the  sacred  ordinances,  such  as  are 
in  the  Bible,  as  precedents  of  social  regulation  or  benefit.  The 
term,  however,  like  all  Bible  figures,  is  general,  and  includes  the 
ordinances  or  systems  of  nature.  "What  is  nieant  by  sacred  ordi- 
nances is  the  indicated  or. enjoined  plan  bj'- which  the  necessities 
of  men  are  governed.  For  instance,  the  ordinance  of  the  sabbath, 
in  some  form,  is  a  necessity  of  society,  and  the  institution  itself, 
subjected  to  a  proper  limit,  works  a  good,  and  checks  and  remedies 
many  sins  and  mistakes  relating  to  health  and  improvement.  In  a 
scientific  point  of  view,  the  ordinance  of  nature,  such  as  the  system 
of  the  physical  laws,  works  a  virtue  under  a  proper  interest  and 
understanding.  If  a  virtue,  then  an  atonement  for  the  ignorance 
and  consequent  sin  in  the  violation  of  natural  law. 

To  make  all  things  effective,  there  is  one  other  department  which, 
in  a  great  measure,  completes  the  economy  of  atoning  systems. 
"We  mean  the  particular  sect,  organization,  occupation,  or  system  by 
which  good  is  effected.  Here  may  be  found  the  idea  of  the  term 
goat,  in  the  mystical  sense  of  the  scriptures. 

The  only  question  to  be  asked  is:  Do  those  three  departments  of 
our  natural  and  revealed  means  contain  the  three  channels  in  which 
persons,  examples,  and  principles  operate  all  their  forces  to  work 
out  a  remedy  for  all  follies  and  mistakes?  We  say,  yes;  because 
they  are  the  foundation-ground  in  which  religion  is  both  placed 
and  perfected. 

This  explanation  of  the  sacrificial  animals  will  serve,  when  we 
come  to  that  class  of  Jewish  ceremonies;  but  at  present  the  ex- 
tracted idea,  that  the  term  goat  imjDlies  a  particular  system  or 
organization,  must  be  further  traced.     We  have  said  that  the  pri- 


MYSTERY.  203 

mary  meaning  of  the  term  goat  is  particular  organization  ;  but  as  it 
also  implies  a  system,  the  figure  is  complete  in  a  system  of  practice, 
an  organization,  sect,  or  particular  occupation  in  which  system  pre- 
vails. Goats,  as  compared  to  sheep,  are  hardy  and  brave.  So  prac- 
tical organization,  or  common  occupation,  compared  to  religious  be- 
lief, maintains  an  unwavering  demeanor,  because  of  the  practical, 
hardening  realities  with  which  it  has  to  deal.  Particular  interests 
or  practical  occupation  have  not,  however,  that  refined  value  of 
modifyfng  the  character,  as  is  the  case  with  the  indwelling  plan  of 
belief.  Neither  has  an  organization  or  sect,  which  properly  agrees 
with  the  term  goat,  the  same  efficiency  to  take  hold  of  individual 
character  as  an  entertained  and  settled  mode  of  faith  dwelling  in 
the  mind.  For  this  reason  it  will  be  seen  why  goats  were  less  used 
as  types  to  represent  a  real  benefit  through  the  literal  ceremony  of 
the  altar. 

Well,  having  a  definition  of  the  term  goat,  as  used  in  a  figurative 
sense,  we  are  enabled  to  perceive  of  what  material  the  eleven  cur- 
tains were  made.  The  idea  implied  of  the  goat  being  one  of  par- 
ticular practice,  sect,  or  party,  and  the  curtains  being  formed  of  the 
hair  of  goats,  it  follows  that  the  curtains  relate  to  distinct  and  prac- 
tical pursuits  wherein  the  idea  of  a  defined  mode  of  operation  pre- 
vails. It  should  also  be  inferred  that  the  figure  embraces  the  gen- 
eral sum  of  all  life's  leading  pursuits. 

These  may  be  numbered  under  comprehensive  heads,  as  follows  : 


.2        .S  S 

©  fcD  2  g  5 
^  '>  ^  'a  'S 
S        J        ^        ;§         to 

H      ;z;      ^      ^       <i 

Most  of  these  terms  explain  the  department  of  occupation  to 
which  they  apply ;  but  a  few  need  to  be  noticed  further. 

Natural  Philosophy  is  that  department  which  embraces  the  inves- 
tigation of  science  in  the  natural  objects  and  elements. 

Moral  Philosophy  enlists  the  army  of  pj:iests,  preachers,  and  phil- 
anthropists. 

Instruction  implies  the  efforts  of  the  school  system. 

Executive  Law  embraces  the  trial  courts,  wherein  judges  and  law- 
yers participate;  the  executive  officers  of  law  in  all  civil  jurisdiction 
and  the  army  arrangements  of  national  governments. 


>^ 

1 

i 

^ 

§ 

1 

c3 

c3 

1 

o 

2 

'a' 

1 

3 

204:  MYSTEEY. 

Legislative  Law  is  the  result  of  local  necessity  and  conflicting  in- 
terests, and  forms  a  separate  occupation. 

In  this  country  the  senate  and  representative  assembly  operate  in 
this  sphere.  In  one  view  of  this  busy  life  this  department  is  a  defi- 
nite occupation  merely ;  but,  when  considered  in  the  history  of  re- 
sults, and  in  connection  with  the  age  of  progress,  it  is  suggestive 
of  a  finely-wrought  curtain,  whose  extraction  is  simple,  but  whose 
manufacture  is  beautiful.  Now,  the  curtains  of  the  tabernacle  were 
woven  of  the  fine  hair  of  the  Asiatic  goats.  In  connection  with 
each  other,  they  answered  the  purpose  of  use  and  ornament. 

Medicine,  trade,  navigation,  mechanics,  mining  and  agriculture, 
are  the  other  interests  which  occupy  the  attention  of  men,  and  from 
which  have  been  developed  great  and  distinct  natural  attainments, 
making  the  similarity  of  the  Mosaical  tabernacle  more  complete, 
especially  as  relates  to  the  ten  curtains  of  goat's  hair.  Under  some 
one  of  those  eleven  heads,  all  the  occupations  of  the  world  are 
ranged. 

The  under  curtains  of  fine  twined  linen  cover  the  sphere  of  the 
fine  arts,  and  are  an  outgrowth  from  the  posts  or  foundations  of 
human  faculties.  Then  come,  outside  of  these,  the  eleven  of  goat's 
hair,  presumed  to  indicate  the  broader  field  and  more  general  scene 
and  distinctions  of  employment. 

Now,  there  were  five  of  these  coupled  together  in  one  part,  and 
six  in  another;  after  which,  these  two  parts  were  coupled  together 
by  fifty  taches  of  brass,  making  one  curtain  of  the  whole  eleven. 
It  is  plain  to  be  seen  that  the  particular  interests  enumerated  are 
susceptible  of  a  division  which  will  place  six  of  them  in  one,  and 
five  of  them  in  another  shade  of  character.  Executive  law,  trade, 
navigation,  mechanics,  mining  and  agriculture,  are  occupations 
which  involve  in  a  great  measure,  the  muscular  powers.  In  these 
then,  as  a  whole,  there  is  much  call  for  muscular  labor  and  physical 
appliance.  In  the  other  list,  viz:  natural  philosophy,  moral  phil- 
osophy, medicine,  instruction,  and  legislative  law,  there  is  a  more 
general  and  active  demand  for  mental  exercise,  which  characterizes 
it  somewhat  distinctly  from  the  other. 

Therefore,  following  this  principle,  and  graduating  the  scale  from 
the  positive  physical  occupation,  up  to  the  mental,  we  have  the  uni- 
versal employments,  according  to  the  following  arrangement : — 


MYSTERY.  205 


Ph  O 

O 

CO 

O 


^ 


s 

o 

s 

^ 

H^l 

c8 

a 

O 

o 

pT 

of 

o 

f> 

O 

o 

o 

1 

o 

CD 

1 

-t-3 

OS 

o 
o 

k 

^ 

??       f^        cT       .2       .^  ^  .2       .2  S 

S  J  n3  ^  -^        o  Qj  "g  T  «  3  "S 


This  will  place  legislative  and  executive  law  at  the  junction  of  the 
two  grand  divisions,  according  to  the  description  of  the  curtains, 
which  says  that  fifty  taches  of  brass  held  them  together.  The 
question  then  becomes  i^ertinent,  whether  or  not  there  are  any  con- 
necting relation  between  these  interests?  Not  only  so,  for  that 
much  is  obvious;  but  can  there  be  fifty  distinct  enumerations  in  com- 
mon to  both  ? 

When  we  take  a  glance  at  the  nature  of  legislative  law,  it  is  per- 
ceived that  it  is  characterized  by  anticipating  certain  wrong  actions 
and  fixing  a  penalty.  On  the  other  hand,  executive  law  bears 
direct  on  a  reality  of  action,  with  reference  to  legislative  law.  The 
one  says,  if  a  certain  action  is  committed,  such  is  the  penalty  pro- 
vided. The  other  responds,  that  a  certain  act  is  committed,  and 
turns  to  the  execution  of  the  law.  The  one  starts  out  presuming  on 
the  existence  of  the  other,  and  is  ineffectual  without  that  necessary 
seconding  which  the  executive  provides.  It  is  the  province  of  the 
one  to  prepare  for  perverse  conduct;  of  the  other,  to  judge  of  that 
conduct  according  to  that  provision.  Thus,  they  are  looking  for- 
ward and  backward  by  a  connected  interest  in  each  other.  The 
separate  objects  of  that  mental  interest  are,  the  foundation  of 
the  common  and  universal  law.  The  distinct  possibilities  which 
legislative  law  anticipates,  may  be  siiid  to  form  the  elementary 
consideration  of  all  law.  "Whoever  has  enumerated  all  the  several 
grounds  on  which  men  may  err  or  commit  a  wrong,  has  defined 
a  numerous  list  of  objects  connecting  the  legislative  and  executive 
dej)artments.  The  one  who  most  probably  has  done  so,  is  the  one 
who  made  a  specialty  of  this  interest,  and  who  was  attempting  a 
guide  for  all  nations.  We  claim  that  the  law  of  Moses  enumerates 
fifty  separate  objects  of  mutual  interest  to  the  two  departments  in 
connection  with  the  crooked  nature  of  man  and  the  multitudinous 
circumstances  to  which  he  is  subjected.  It  is  in  these  possibilities 
of  human  conduct,  in  which  both  departments  of  law  are  equally 
interested,  that  the  fifty  taches  of  brass  may  be  found. 

It  was  natural  that  Moses  should  first  point  out  these  shoals  and 


206  '  MYSTERY. 

breakers  of  our  lives,  because  he  was  the  first  who  was  endowed 
with  a  discriminating  interest,  and  whose  labors  have  resisted  the 
decay  of  ages. 

Commencing  at  the  commandments  and  ending  with  the  last  of 
the  law  by  Moses,  there  are  fifty  main  points  of  action  enumerated 
and  provided  for.  We  mean  points  of  practical  law — not  the  cere- 
monial or  typical  particulars.  Following  is  a  list  of  them,  mainly 
as  touched  upon  in  the  order  of  the  several  books  containing  the 
Mosaical  instructions.  It  is  proper  to  remark  that  the  list  embodies 
all  the  points  considered  in  all  the  law  of  a  practical  nature ;  and 
asking  an  allowance  for  the  difficulty  of  making  an  exact  mention 
under  a  brief  heading,  we  submit  the  points  : 

Parental  Authority,  Security  of  Pledges, 

Murder,  Reviling, 

Adultery,  Foreigners, 

Theft,  Unhealthy  Meats, 

False  Witness,  #  Bribery, 

Relating  to  Servants,  '  Cruelty  to  Animals, 

Betrothal,  Profanity, 

Marriage,  Contagious  Diseases, 

Assault,  Incest, 

Manslaughter,  Cheating, 

Mantheft,  Bobbery, 

Accidental  Injury  to  Human  Kind,  Whoredom, 

Excessive  Punishment,  Integrity  in  Weights  and  Measures, 
^Criminal  Negligence,  human  life  involved,     Distribution  of  Authority, 

Negligence,  property  involved,  Bepresentative  Besponsibility, 

Accidental  Injury  to  Property,  Inheritance  of  Property, 

Injury  resulting  from  defense  of  Life,  Contracts, 
Injury  resulting  from  defense  of  Property,    Witnesses, 

Trespass,  Manner  of  Trial, 

Accident  to  Property  in  trust,  Malicious  Mischief, 

Accident  to  hired  Property.  Sexual  Distinction, 

Seducing  Art,  Bape, 

Unnatural  Cohabitation,  Divorce, 

Oppression  of  the  Weak,  Bef  ugees, 

Usury  of  Money,  Degrees  of  Punishment. 

These  points  are  the  mentioned  subjects  of  the  Mosaical  teach- 
ings and  the  general  headings  of  all  that  is  contained  therein  of  a 
practical  import. 

It  is  doubtful  that  any  point  has  been  overlooked  by  the  Jewish 
legislator,  so  that  it  may  be  said  that  these  are  the  objects  of  uni- 
versal law.  Yes,  much  more ;  they  are  the  elements  of  all  legisla- 
tion, and  therefore  common  to  both  departments,  like  the  brazen 
taches  which  fastened  the   curtain   together.      Their  composition 


MYSTERY. 


207 


indicates  an  interest  that  is  affected,  wherein  two  parties  are  con- 
cerned at  least.  Hence  it  was  proper  to  typify  these  points  by  the 
s^^mbol  of  brass,  so  that  the  idea  of  combination  might  be  conveyed, 
cultivated  character  hinted,  and  special  utility  suggested,  according 
to  the  idea  deducted  from  the  literal  fact  of  brass.*  Now,  above 
and  on  the  outside  of  these  eleven  curtains  of  goat's  hair  were  others 
of  rams'  skins,  dj-ed  red,  and  others  again  above  of  badgers'  skins. 

Eams'  skins,  according  to  this  system,  imply  some  form  of  belief. 
The  sheep  kind  are  set  for  a  system  or  basis  of  belief,f  but  in  this 
case  it  is  the  skins  which  form  the  curtain.  As  a  matter  of  truth 
there  are  party  theories  pervading  society,  which  draws  its  adher- 
ents from  all  the  different  occupations,  trades,  and  professions.  If 
prophecy  makes  the  attempt  to  delineate  the  facts  of  our  time,  and 
the  appearance  that  its  various  features  present,  this  party  interest 
and  covering  could  not  be  overlooked.  Ram  skins  represent  party 
belief,  but  the  coloring  of  red  aptly  pictures  the  passional  spirit  pe- 
culiar to  party  interests.  Scarlet,  we  have  said,  i^rimarily  relates  to 
the  passions,J  and  therefore  the  red  coloring  denotes  that  theoretical 
party  opinion,  tinctured  by  the  heat  of  passion  and  selfish  interest. 

The  outside  curtain  of  badgers'  skins  are  emblematic  of  still 
another  appearance  and  truth  of  modern  civilization.  The  badger 
is  an  animal  which  is  remarkable  for  its  defensive  qualities.  Its 
habits,  or  nature,  of  burrowing  in  the  ground  by  a  circuitous  tun- 
nelling, secures  it  against  ordinary  attack  and  danger;  but  when 
beseiged  in  its  stronghold,  and  forced  from  its  den,  it  resists  and 
combats  its  enemy  with  a  most  ferocious  energy.  Among  the.lower 
animals  it  is  pre-eminently  the  representative  of  defense  and  resist- 
ance. It  is  an  inferior  animal,  whose  chief  characteristic  is  that  of 
defense.  The  skin  of  the  badger,  as  a  figure,  is,  therefore,  applica- 
ble to  our  Christian  era,  because  of  the  measures  protecting  local 
societies  and  nations. 

In  these  times  we  have  much  to  boast  of  the  brotherhood  of  man ; 
of  international  triumph,  and  philanthrophic  attainments;  but  there 
remains  the  estranging  reality  which  discriminates  against  the 
foreigner — the  children  of  other  climes  and  races.  In  fact,  every 
nation  has  its  protective  tariff;  and  almost  every  society  places  its 
restrictive  barriers.  Where  the  lines  are  drawn,  the  disi)osition  to 
local  interest  increases;  and  whatever  may  be  the  theoretical  belief 
of  universal  brotherhood,  there  lacks  a  consistent  practice  and  ap- 
plication of  the  principle.  Race,  language,  color,  river,  and  moun- 
tain divide  the  sympathies,  and  raise  the  pillars  of  defensive  neces- 

*  See  page  187.  t  See  page  168. 

t  See  page  189. 


208  MYSTERY. 

sity.  However,  it  is  admissible,  on  the  principle  whicli  makes 
individuals  feel  that  self-protection  is  the  first  law  of  nature,  and 
which  divides  responsibilities  in  order  that  all  may  be  cared  for. 
But,  looking  down  from  a  high  stand-point  of  human  sympathy,  it 
may  be  seen  that  the  beautiful  curtains  which  clothe  the  pillars  of 
the  tabernacle,  are  covered  by  others  of  more  rugged  construction. 
The  purpose  of  the  outside  curtains  was  both  to  be  a  protection 
from  the  weather  and  to  hide  the  curious  beauties  of  the  inner 
clothing.  We  are  of  the  opinion  that  the  operations  and  proximity 
of  the  Deity  are  effectually  veiled  by  these  rough  appearances  and 
experiences  in  the  present  world.  Were  it  not  for  occasional  irreg- 
ularities, we  might  perceive  angels  among  men;  and  were  it  not 
for  the  rough  garb  in  which  society  is  dressed,  we  might  behold 
the  tabernacle  of  God  among  men.  Still  no  man  should  make  a 
stumbling  block  of  existing  evils,  and,  therefore,  deny  the  provi- 
dence and  working  of  the  Almighty.  Badgers  are  a  lower  order  of 
animals;  so  the  protective  and  defensive  policy  of  local  govern- 
ments, which  may  lead  to  war  and  bloodshed,  seem  to  us  provisions 
of  a  sacred  tabernacle  the  most  doubtful.  A  higher  state  of  civili- 
zation may  present  a  different  picture;  but  it  is  our  impression  that 
the  figures  of  the  tabernacle  contemplate  the  present;  and,  there- 
fore, to  be  true  to  the  existing  facts,  we  have  such  figures  repre- 
sented. Such  is  the  application  of  the  tabernacle  of  Moses,  and 
next  in  order  are  the  vessels  of  the  Jewish  ceremony. 

The  brazen  altar  on  which  the  sacrifices  were  offered  is  the  most 
important  and  prominent  emblem  of  the  appointments.  It  was  said 
to  be  "most  holy,"  and  to  sanctify  the  gift  that  was  placed  upon 
it.  An  idea  of  what  the  altar  ought  to  be,  if  we  have  judged  rightly 
of  what  are  the  animals  offered  thereon,  is  reached  by  the  principle 
of  consistency.  What,  indeed,  furnishes  the  foundation  to  agitate 
the  ordinances  of  nature  and  revelation;  the  systems  of  belief,  and 
the  organization  of  society  ?  Surely  there  must  be  some  object 
which  keeps  up  the  aggressive  movement,  which  perfects  the 
theories  of  men,  and  consumes  the  superfluities  of  their  notions. 
Since  the  Christian  era,  the  times  have  been  remarkable  for  religious 
controversy,  and  the  struggles  of  science  opposed  to  a  jealous  spir- 
itual power.  Science  declared  the  truths  of  nature,  and  religion  re- 
sponded with  the  declarations  of  revelation.  Then  they  closed 
upon  each  other  with  that  determined  criticism  which  destroys  the 
foundation,  or  perfects  and  modifies  the  belief.  It  will  be  readily 
seen  that  the  principle  of  truth  is  the  one  on  which  the  objective 
system  is  laid  j,  and  it  is  the  great  object  that  answers  to  the  brazen 
altar.     It  is  truth  which  agitates  the  world,  and  like  the  altar  whose 


MYSTERY.  209 

fire  was  lit  without  hands,  it  furnishes  its  own  propelling  force  and 
motive  to  reach  after  the  systems  and  organizations  of  all  time. 
Truth  is  the  object  in  all  the  agitations  we  know;  therefore,  it  has 
the  credit  of  whatever  good  results  from  that  agitation.  If  the  result 
is  one  of  more  perfection,  then  truth  sanctifies  the  system  subjected, 
because  it  was  subjected  on  grounds  of  truth.  Truth,  however,  is 
sought  with  reference  to  special  utility  and  perfection,  and  is  ac- 
knowledged to  be  of  a  nature  ready  to  combine  with  other  elements. 
Therefore,  the  spiritual  definition  of  brass  applies. 

We  find,  too,  that  there  were  sacrifices  intended  especially  for  a 
cleansing  of  the  altar.  So  that  the  idea  of  the  altar  is  better  con- 
veyed in  truth  as  an  object,  than  in  truth  in  the  abstract.  The 
former  admits  the  combining  quality,  and  therefore  agrees  with  the 
brass. 

The  altar,  however,  was  not  always  of  brass,  but  sometimes  of 
rough  stones.  In  such  cases,  it  undoubtedly  refers  to  other  prin- 
ciples, many  of  which,  if  made  the  ground  of  controversy,  have  a 
beneficial  result.  Before  the  appointments  of  the  tabernacle,  the 
patriarchs  erected  altars  of  stone,  but  when  the  ordinances  of  the 
law  were  established,  there  was  an  altar  of  brass  of  certain  dimen- 
sions, and  evidently  designed  to  be  the  figure  of  the  one  chief,  grand 
controlling  idea  of  truth.  There  were  four  horns  on  the  four  cor- 
ners, and  hence,  if  truth  is  the  object  of  the  figure,  it  ought  to  be 
susceptible  of  four  minor  and  relative  assistants.  Always,  in  con- 
sidering what  is  true,  we  are  aided  by  experience;  for  even  what  is 
true  is  often  a  matter  of  speculation.  Therefore,  we  must  take  into 
account  what  we  know,  viz:  Keality,  and  then  probability,  and  im- 
probability; and  lastly;  possibility  and  impossibility.  These  prin- 
ciples all  belong  to  the  one  idea  of  truth,  and  hence,  we  have  the 
brazen  altar  after  the  following  form : 

Possibility.  Impossibility. 

Truth. 
Probability.  Improbability. 

Four  of  these  principles  are  comprehensive  of  all  that  properly 
surrounds  truth  as  a  speculative  object;  and  for  this  reason  confirm 
the  application  as  being  the  horns  of  the  altar. 

Belonging  to  the  ordinances  of  the  tabernacle  was  a  laver  of  brass 
in  which  the  priests  were  to  wash.  In  Solomon's  temple,  the  same 
vessel  is  called  a  sea,  and  the  ten  lavers  belonging  to  the  temple, 
were  used  for  washing  the  parts  of  the  sacrifice.  We  shall,  there- 
fore, view  the  laver  of  the  tabernacle  and  the  molten  sea  of  the 
temple  as  one  and  the  same  vessel.  The  purpose  for  which  they 
14 


210  '  MYSTERY. 

were  used,  in  botli  cases,  is  the  same,  viz:  for  the  use  of  the  priests. 
The  ordinances  of  the  temple  were  more  explicitly  defined,  and 
therefore,  we  will  seek  the  meaning  of  the  laver  of  the  tabernacle  by 
means  of  the  description  of  the  molten  sea  of  the  temple. 

Solomon  had  this  sea  supported  on  twelve  brazen  oxen.  Were  it 
not  for  this  point  of  descrij^tion,  we  might  be  at  a  loss  to  define 
definitely  what  is  meant  by  the  laver  of  the  tabernacle;  but  perceiv- 
ing in  the  first  place,  an  identity  between  the  vessels,  we  take  the 
description  in  the  light  of  the  general  Bible  plan. 

Now,  it  has  been  argued  that  oxen  symbolically  relate  to  ordi- 
nances of  revelation  and  nature;  and  here  is  a  vessel  supported  by 
twelve  oxen,  whose  purpose  is  one  of  purification.  By  turning  to 
the  Bible  as  an  acknowledged  authority  in  the  world,  we  perceive 
that  it  has  fastened  twelve  principal  ordinances  firmly  in  the  affec- 
tions and  customs  of  the  nations.  Not  only  so,  but  we  perceive 
that  the  twelve  ordinances  of  which  we  speak  are  essentially  the 
foundation  of  the  revealed  system.  In  other  words,  it  is  evident 
that  revealed  instruction  addresses  itself  to  establishing  twelve 
sacred  customs  in  a  divine  authority,  and  makes  them  to  result  in  so 
many  systematic  modes  of  society.  The  following  list  shows  the 
headings  of  those  ordinances,  which  may  be  classed  in  four  classes, 
according  to  the  oxen  under  the  sea,  looking  four  ways: 

Law,  Invocation, 

Relationship,  Acknowledgment, 

Authority.  Holidays. 

Ceremony,  Signs, 

Teaching,  Purification, 

Singing.  Abstinence. 

The  conclusion  sought  is,  that  the  laver  and  sea  relate  to  re- 
vealed instruction,  because  the  latter  has  its  foundation  in  estab- 
lishing twelve  sacred  ordinances  for  the  regulation  of  society.  But 
it  is  necessary  to  make  more  particular  mention  of  the  ordinances, 
in  order  to  show  that  they  are  systematic  customs  of  Bible  origin. 
Law  was  first  taken  up  and  regularly  defined  by  one  of  the  Bible 
characters;  and  so  the  ordinance  of  law  has  an  origin  in  the  re- 
vealed plan  of  knowledge.  Relationship,  which  defined  the  limits  of 
marriage,  and  instituted  the  sacred  ordinance  of  marriage  itself, 
was  also  arranged  by  the  same  means.  Authority  was  likewise  de- 
fined and  limited  by  the  same  standard;  and  for  long  ages,  when 
the  coarse  passions  of  men  ran  riot,  the  precedent  of  hereditary 
succession  and  subordinate   power   worked   order  and  preserved 


l" 


MYSTERY. 


OALifOR^^^-^^     211 


peace.  Invocation  was  a  revealed  secret  that  encouraged  the  soul 
to  vent  its  sorrows,  and  to  hope  for  a  hearing.  The  ordinance  is 
now  accei)ted  in  national  form,  as  well  as  acknowledgment  or 
thanksgiving,  which  is  also  one  of  the  sacred  instructions. 

Ceremony  is  a  form  of  expression  intended  to  be  an  advance  warn- 
ing of  the  intentions  and  sentiments.  Here,  also,  the  sacred  writ- 
ings set  the  example.  A  systematic  form  of  teaching,  singing, 
signs,  purification,  and  abstinence  are  emphatically  of  Bible  origin; 
so  that  in  all  these  general  modes,  now  so  universal,  we  find  that 
revealed  instruction  has  made  itself  known  by  appearing  in  these 
authorities.  Again,  let  it  be  considered  how  exhaustive  of  the 
Bible  ordinances  those  twelve  are,  if  we  except  that  of  sacrifices, 
and  it  will  be  obvious  that  revealed  instruction  is  based  on  these 
twelve  foundations.  The  exception  of  the  institution  of  sacrifices 
is  accounted  for  on  the  ground  that  sacrifices  were  only  intended 
for  a  temporary  shadow;  and,  therefore,  could  not  be  represented 
in  the  permanent  provisions  of  a  temple  typical  of  modern  states 
and  attainments.  We,  therefore,  conclude  that  the  laver  and  molten 
sea  figuratively  mean  revealed  instruction;  and  the  rough  idea  of 
the  vessel  is  here  submitted : 

Revealed  Instbuction. 

h-l     h^     M 
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Whilst  treating  of  the  vessels,  it  is  proper  to  include  those  of 
Solomon's  temple,  even  though  they  do  not  appear  in  the  appoint- 
ments of  the  tabernacle.  We  shall,  therefore,  inquire  what  is  the 
intention  ■  of  the  ten  lavers  in  the  temple  ?  They  will  have  to  be 
viewed  in  the  light  and  relation  of  what  has  already  been  said  of 
sacrifices  and  vessels  of  this  ceremony.  Their  purpose  was  to  wash 
and  cleanse  the  offering,  before  it  was  placed  on  the  altar,  and  after 
it  had  been  cut  in  quarters.  It  has  been  explained  that  the  per- 
formance of  sacrifice,  as  seen  in  the  Jewish  ceremony,  is  typical  of 
a  system  under  the  ordeal  of  a  rigid  criticism,  and  even  condemna- 
tion. In  all  such  cases  the  utility  and  truth  of  the  system  is  ques- 
tioned; and,  therefore,  it  is  on  the  altar  of  truth  that  the  sacrifice 
is  made.  We  assert,  too,  that  in  all  such  cases,  after  all  that  a 
zealous  warfare  can  effect,  there  is  found  to  remain  something  that 


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212  MYSTEKY. 

is  vital  and  true,  and  which,  by  this  process,  has  been  separated, 
to  remain  an  atoning  help  for  man's  mistakes.  The  whole  progress 
of  the  world  is  conducted  on  this  principle.  This,  therefore,  being 
the  case,  and  atonements  being  made  in  this  way,  as  a  matter  of 
course  there  ought  to  be  some  check  on  the  severity  of  our  strict- 
ures; because  it  is  the  order  of  things  that  systems  should  verge 
from  imperfection  by  a  process  of  charitable  importunity;  and  even 
though  there  exists  a  necessity  of  placing  them  under  the  heat  of 
refining  fire,  it  must  be  remembered  that  they  are  accepted  by  the 
divine  order,  and  that  they  are  held  in  imperfection  by  certain 
weaknesses  of  nature  and  circumstances.  "We  judge  that  this  is  the 
proper  thought  to  approach  either  personal  debate  or  more  general 
forces  of  opposition.  The  sum  of  it  is,  our  condemnation  should 
be  modified  by  a  charitable  recognition  of  the  existing  weaknesses 
of  our  nature  and  surroundings. 

Now,  the  lavers  of  the  temple  were  to  wash  the  sacrifices;  and  it 
is  plain  that  a  lively  appreciation  of  the  besetments  which  cause 
error,  should  control  our  notions  of  a  system  under  the  ban  of  dis- 
pleasure or  condemnation.  By  taking  account  of  these  weaknesses, 
we  are  placed  in  a  different  attitude  of  feeling;  and  instead  of  pro- 
nouncing the  objective  system  hopelessly  unclean,  we  bring  it  be- 
fore these  lavers,  and  excuse  it  from  an  excessive  sentence.  In 
other  words,  though  we  perceive  the  necessity  of  a  sacrifice,  we  are 
yet  ready  to  accord  the  cleanliness  of  objects  assailed,  and  to  admit 
of  an  excuse  for  its  lingering  imperfection.  But  it  is  impossible 
to  do  this,  except  on  the  grounds  of  some  seductive  tendency  of 
which  we  are  aware;  and,  therefore,  a  recognition  of  that  tendency 
is  a  laver  to  cleanse  the  object  of  judgment,  because  it  works  a 
modification  of  feeling  in  favor  of  the  system.  It  is  not  a  mere 
modification  of  feeling,  but  it  is  an  explanation  which  excuses  its 
existence,  and  leaves  the  hope  that,  notwithstanding  all  this,  it  is 
fit  for  an  atoning  sacrifice,  when  further  subjected  to  the  altar  of 
truth.  With  these  remarks,  we  are  prepared  to  say  that  the  lavers 
in  Solomon's  temple  contemplate  the  charitable  recognition  of  ten 
liabilities,  affecting  individuals  and  organized  societies,  or  systems 
of  belief.  The  following  headings  indicate  their  character,  and 
compose  the  sum  of  seductive  evils  which  warp  the  conduct  and 
belief: 

Inclination,  Deception, 

Weakness,  Influence, 

Delusion,  Custom, 

Error,  Ignorance, 

Prejudice,  Interests. 


MYSTERY.  213 

Some  of  these  influences  are  apparent  in  their  operation,  but 
others  may  need  explanation. 

Inclination  is  that  constant  prompting  of  the  animal  nature  which 
acts  at  an  advantage  over  reason,  because  it  is  seated  in  the  flesh 
and  feelings. 

"Weakness  is  the  lack  of  moral  firmness  to  follow  the  dictates  of 
conscience,  and  stem  the  tide  of  popular  belief  or  custom. 

Delusion  and  error  are  similar ;  but  error  differs  from  delusion  in 
that  error  may  be  a  mere  mistake,  from  lack  of  knowledge,  or  a  mis- 
understanding, whereas  delusion  is  a  growth  of  altogether  unfounded 
excuse  of  reason,  and  like  a  wafted  miasm,  lodges  by  chance  in  some 
morbid  projection  of  our  natures.  When  once  established  it  may 
furnish  a  foundation  for  a  very  great  growth,  and  yet  bearing  no 
trace  of  excuse  for  its  existence. 

Error,  on  the  other  hand,  has  some  record  of  its  origin,  which  ifc 
reiterates  for  its  password,  and  by  which  it  may  be  combated.  De- 
lusion is,  however,  a  fact  of  human  experience,  and  the  world  has 
learned  to  look  charitably  on  its  freaks. 

Prejudice  is  a  notion  of  self-perfection  within  itself  which  dispar- 
ages outside  institutions  by  habit,  and  without  any  interest  or  trouble 
of  their  worth  or  comparative  superiority ;  in  fact,  is  blind  and  deaf, 
reasonably. 

Deception,  influence,  and  custom  are  all  similar,  but  deception 
implies  a  direct  intention  to  influence  in  a  wrong  way,  when  it  is 
known  that  that  way  is  wrong ;  while  influence  means  that  tide  of 
honest  persuasion  which  leads  in  a  wrong  way,  though  the  per- 
suader is  not  aware  of  it.  Custom  still  differs,  because  it  is  a  popu- 
lar act  which  appeals  to  the  imitation  of  our  constitution,  and  is 
supported  by  fear  of  popular  disfavor. 

Ignorance  excuses  much.  Interest  is  very  deceitful.  It  desires 
a  certain  thing,  and  would  fain  enlist  both  belief  and  practice  in 
the  furtherance  of  its  object.  It  hinders  a  candid  expression  and 
even  a  correct  view.  Suspicion  is  aroused  by  its  very  existence,  and 
statements  under  oath  are  received  with  reference  to  its  proportions. 

All  these  liabilities  and  weaknesses  of  human  nature,  however 
much  lamented,  have  yet  to  be  acknowledged,  and  systems  and  in- 
dividual conduct  judged  with  reference  to  their  reality.  Hence  it  is 
that  we  sympatJiize  while  we  seek  to  correct,  and  do  make  these  se- 
ductive tendencies  a  cause  of  excuse,  whereby  a  charitable  cloak  is 
thrown  over  the  object  of  censure.  Not,  however,  to  the  extent  of 
entirely  excusing  the  victim ;  but  to  such  an  extent  as  to  agree  with 
the  typical  significance  of  cleansing  the  parts  of  the  sacrifice  in  the 
ten  lavers  near  the  altar. 


214  MYSTEEY. 

The  bases  of  these  lavers  were  ornamented  by  the  figures  of  oxen, 
lions,  and  cherubims.  The  cherubims  relate  to  high  orders  of  quali- 
ties; the  lions  to  superior  strength,  and  the  oxen  to  some  sort  of 
ordinance.  Thus  it  seems  that  the  intention  is  to  give  prominence 
to  these  weaknesses  only  because  of  showing  their  existence,  for 
they  are  made  to  be  connected  with  superior  strength  and  overrul- 
ing qualities.  This  is  a  true  picture  of  the  truth  concerning  men; 
and  whilst  we  admit  weaknesses  we  must  remember  that  it  is  the 
divine  ordinance  that  the  better  nature  should  predominate,  and  in 
this  case  the  base  of  the  lavers  are  made  more  glorious  than  the 
lavers  themselves ;  but  all  to  show  that  our  weaknesses  are  founded 
in  the  very  constitution  of  our  strength,  and  in  connection  with  the 
angelic  qualities  of  our  better  conduct  and  abilities.  The  whole  is 
stamped  with  the  character  of  the  divine  ordinances  in  the  plan  of 
our  powers  and  capacities,  and  hints  of  the  propriety  of  according  a 
virtue  even  to  an  imperfect  system,  whose  faults  should  be  cleansed 
away  by  the  modifying  recognition  of  seductive  besetments.  None 
the  less  shall  the  warfare  of  truth  go  on ;  but  the  order  is  to  wash 
the  sacrifice  in  the  lavers  appointed,  and  still  subject  it  to  the  fire 
of  the  altar. 

We  shall  next  treat  of  the  golden  candlestick.  In  the  tabernacle 
there  was  but  one;  in  the  temple,  ten.  In  the  former  case,  the  type 
is  more  restricted,  evidently.  We  will  first  consider  the  candlestick 
of  the  tabernacle;  and  then,  why  there  were  ten  in  the  temple.  The 
object  of  a  candlestick  is  to  be  a  stand  for  a  light.  Taking  this  in 
connection  with  the  explanation  that  gold  means  a  special  medium 
of  intelligence,  this  golden  candlestick  must  mean  a  special  means 
of  conveying  knowledge.*  Still  there  is  another  point  about  this 
figure  which  will  serve  to  fix  its  application.  It  is  said  to  have  been 
of  one  piece,  of  beaten -work,  and  made  to  terminate  in  seven 
branches.  Here,  then,  we  deduct,  first,  the  idea  of  a  peculiar  means; 
secondly,  that  this  means  is  a  whole;  and  thirdly,  that  though  a 
whole  in  origin  and  nature,  it  is  susceptible  of  seven  divisions. 
Now,  corresponding  to  these  points,  we  invite  attention  to  the  pe- 
culiar agency  of  religion  as  manifest  in  an  official  manner  to  the 
world.  Let  us  say  that  all  moral  teaching  has  a  divine  origin.  At 
least  let  us  admit  the  fact  that  the  most  effectual,  moral,  and  re- 
ligious instruction  the  world  has  had  fastened  upon  it,  has  come 
through  a  special  form  of  office,  and  that  that  instruction  has  been 
impelled  through  these  efficient  channels  by  divine  authority.  If 
you  will  admit  this  much,  then  we  have  only  to  specify  the  author- 
itative form  in  which  this  teaching  has  come,  in  order  to  show  you 

*See  page  187. 


-       MYSTERY.  215 

the  most  probable  object  of  the  golden  candlestick.  Certainly  so, 
because  these  types  have  no  other  place  to  apply  except  to  the 
realities  developing  among  men.  Now,  this  authoritative  form 
commenced  with  a  leadership  professing  to  be  of  God,  and  is  illus- 
trated by  the  acts  and  expressions  of  Moses  in  presenting  himself 
to  an  oppressed  people  and  saying,  the  Lord  hath  sent  me  to  lead 
you  out  of  bondage. 

This  was  the  commencement  of  the  remarkable  agency,  special 
medium,  and  authoritative  office,  by  which  we  have  had  the  peculiar 
teachings  of  religion,  that  claims  to  be  the  light  of  the  world.  But, 
observe  that  this  special  medium  of  intelligence,  though  one  in  the 
sense  of  an  authoritative  agency  from  heaven,  has,  nevertheless, 
branched  into  several  heads.  In  the  course  of  revelation  and  sacred 
means  from  Moses  to  Paul,  there  have  been  defined  seven  heads  of 
office  in  this  one  claim  of  divine  authority  to  teach  and  enlighten. 
Say  that  the  claim  has  been  asserted  by  the  leader,  the  priest,  the 
prophet,  the  apostle,  the  preacher,  the  teacher,  and  the  evangelist. 
In  order  to  get  the  application  in  the  compass  it  belongs,  we  will 
here  place  the  spiritual  candlestick  in  form : 


Hi 


What  can  be  claimed  for  this  cluster  of  offices  growing  out  of  the 
one  authority  to  teach,  is,  that  they  are  a  select  means  of  convey- 
ing knowledge  and  truth;  that  they  comprehend  the  official  channel 
of  the  ancient  church;  and  that  they  have  been  the  most  authori- 
tative medium  of  the  divine  command.  Therefore,  as  a  whole,  this 
medium  of  office  is  the  golden  candlestick;  and  as  it  is  susceptible 
of  divisions,  it  only  the  more  confirms  the  application.  But  though 
these  offices,  as  enumerated  in  the  seven  distinctions,  are  so  divided 
in  the  system  of  religion  as  a  matter  of  fact,  yet  by  criticising  them 
closely,  it  will  be  perceived  that  any  one  of  them  may  be  exercised 


216  MYSTERY. 

under  the  name  of  any  of  the  others  of  the  same  list;  so  that  really 
it  is  difficult  to  dissect  the  figurative  candlestick,  because  it  is  indi- 
visible, corresponding  with  the  one  ' '  beaten-work  of  gold,"  of  which 
the  type  declares. 

Now,  in  Solomon's  temple  there  were  ten  of  these  candlesticks; 
that  is,  ten  after  this  form.  The  figure  of  the  temple,  of  course, 
being  more  comprehensive  of  special  agencies  in  all  the  world,  has 
embraced  a  semblance  of  other  great  facts  relating  to  all  nations. 
It  is  to  be  noticed  that  five  of  those  stands  were  placed  on  the  north 
side  of  the  temple,  and  five  on  the  south;  so  that  there  were  evi- 
dently a  distinction  in  the  typical  character  of  them,  if  not  in  the 
composition.  But  we  shall  not  claim  a  different  character  of  office 
from  that  above  presented,  whilst  we  attempt  to  show  that  the 
figure  of  ten  candlesticks  in  Solomon's  temple  relates  to  the  sacred 
and  special  means  of  many  religions  and  nations.  Indeed,  if  there 
are  to  be  found  many  of  these  metaphysical  candlesticks,  because 
several  distinct  systems  of  religion  are  in  the  world,  it  yet  does  not 
argue  that  there  is  any  other  composition  implied  than  that  above; 
for  all  religions  and  all  nations  that  claim  any  sacred  or  special 
instruction  are  found  to  present  it  in  these  very  forms  of  office. 
Even  the  rankest  heathen  has  his  leader,  priest,  prophet,  teacher, 
preacher,  chief,  evangelist,  and  apostle;  so  that  if  we  may  argue 
that  there  are  ten  of  these  spiritual  candlesticks,  by  reason  of  dis- 
tinct religious  claims,  it  is  yet  plain  that  their  composition  is  the 
same  as  that  above,  both  by  reason  of  their  sacred  instructions 
being  a  special  medium  of  intelligence  to  many  people,  and  by  the 
curious  fact  that  all  philosophies  and  religions  that  claim  to  teach 
by  the  authority  of  truth  or  divinity,  have  put  forward  their  senti- 
ments in  much  the  same  form  of  office.  So  it  is  that  all  religions 
have  either  copied  from  a  standard  manner  of  office,  or  those  offices, 
as  above  distinguished,  naturally  take  this  form  whenever  anything 
is  to  be  systematically  promulgated. 

It  is  immaterial  which  is  the  cause,  and  immaterial  if  the  state- 
ment holds  good  in  neither  case;  for  it  is  in  the  fact  of  special 
mediumship,  corresponding  to  the  religious  means,  that  we  are  jus- 
tified in  saying  that  this  type  of  so  many  candlesticks  in  the  temple, 
of  the  same  material  and  form  as  that  in  the  tabernacle,  agrees  with 
great  and  distinct  religions  and  philosophies  in  all  the  world. 
Whether  propelled  by  the  claims  of  revelation  or  by  reason,  these 
are  all  pronounced  to  be  recognized,  because  indirectly  operated  by 
Him  who  has  a  care  over  all  nations.  Now,  to  come  to  the  point, 
we  ask,  for  the  sake  of  illustration,  does  Christianity  claim  a  special 
medium  of  intelligence  and  spiritual  light?    If  so,  it  does  not  mat- 


MYSTERY. 


217 


ter  that  it  may  not  show  all  the  forms  of  oJQ&ce  peculiar  to  the  strict 
religious  agency,  according  to  the  stand  of  the  tabernacle;  but  it 
does  matter  that  it  show  a  utility,  in  order  to  distinguish  it  one  of 
the  golden  candlesticks  in  the  temple.  But  perceiving  this  utility, 
we  may  so  distinguish  it.  Then  it  is  to  be  noticed  that  the  Jewish 
system,  which  has  also  exercised  the  peculiar  offices  agreeing  with 
the  golden  candlestick,  can  neither  be  identified  with  Christianity 
nor  excluded  from  the  claims  of  divine  agency  and  special  medium- 
ship.  Hence,  here  is  a  reason  for  another  candlestick  to  be  repre- 
sented. As  we  mean  to  speak  of,  and  only  of,  great  institutions  of 
morals,  philosophy,  or  religion,  which  have  actually  had  an  extended 
influence,  that  will  justify  their  being  typified  as  candlesticks,  on 
which  to  place  light,  we  next  invite  attention  to  the  ancient  religion 
of  Zoroaster,  which  obtained  in  Persia,  and  which  did  so  great  a  good 
in  its  day.  For  this  same  reason,  Mohammedanism  will  next  take 
place  as  the  object  of  one  of  these  stands  of  spiritual  light.  Then 
we  may  not  be  unmindful  of  the  universal  institution  of  Freema- 
sonry, for  it  completes  a  list  of  five  great  institutions  in  the  world, 
which,  from  whatever  origin  they  may  be  derived,  have  in  effect 
sympathized  together  on  main  points  of  morals,  and  many  points  of 
revelation,  and  extended  their  influence  for  good  in  the  dark  scenes 
where  human  passions  and  folly  struggle  for  the  mastery  over  the 
moral  and  religious  sentiments. 

On  the  other  hand,  we  may  enumerate  *five  other  great  philoso- 
phies of  a  more  natural  and  political  character,  which  have  also 
effected  great  results,  by  either  instituting  the  religious  grade  and 
manner  of  office,  or  leaguing  with  some  form  of  it  in  existence, 
where  they  had  their  origin;  and  thereby  diffusing  light  and  knowl- 
edge in  the  ancient  and  distant  parts  of  the  world. 

"We  refer  first  to  the  system  of  Buddhism,  which,  though  having  a 
somewhat  atheistical  origin,  succeeded  in  adopting  a  fair  model  of 
morals,  and  extendicg  a  chain  of  restraint  over  the  millions  of  Asia. 
Secondly,  in  another  quarter  of  the  world,  the  original  Greek  phi- 
losophy, of  which  Socrates  was  the  advocate,  but  not  the  originator, 
rose  like  a  strong  light  to  the  nations,  and  eventually  reflected  back 
on  the  more  ancient  seat  of  civilization.  Apparently  copied  from 
this  standard,  there  then  obtained  the  respective  systems  of  Plato 
and  Aristotle,  which  not  only  exerted  a  great  influence  for  good 
when  being  established,  but  were  passed  down  through  the  eventful 
periods  of  Greek  and  Koman  dominion,  to  be  seized  upon  by  more 
modern  nations,  and  to  give  cast  to  the  more  religious  interests  of 
the  world. 

In  the  meantime,  that  no  portion  might  be  neglected,  the  philos- 


218  MYSTERY. 

ophy  of  Confucius  impregnated  the  political  and  religious  system  of 
China,  and  originated  a  new  character  and  standard  of  intelligence, 
to  which  millions  look  and  seek  to  be  measurably  and  morally  saved. 
Now,  if  the  situation  and  history  of  the  world  confirm  the  above 
suggestions,  we  have  a  reason  for  the  ten  candlesticks  in  Solomon's 
temj)le,  instead  of  one  only  as  pertains  to  the  tabernacle.  The  fig- 
ure means  simply  that,  as  God's  special  agency  has  been  manifest 
through  a  sacred  office  peculiar  to  religion,  and  typified  by  the  figure 
of  the  candlestick  in  the  tabernacle,  so  may  the  more  extended  type 
of  the  temple  and  the  significance  of  Solomon's  liberal  wisdom 
include  all  the  great  and  special  mediums  of  light  and  intelligence 
in  all  the  world. 

Therefore,  we  present  the  names  of  the  following  religions  and 
philosophies,  to  suggest  the  existing  reason  of  the  number  and  dis- 
tinctions of  the  candlesticks  in  the  temple.  These  are  placed  in  two 
divisions,  according  to  the  five  stands  on  either  side  of  the  temple : 

Ten  Candlesticks  in  Solomon's  Temple. 
Buddhist  cast  of  Philosophy.  Jewish  Distinction,  Faith. 

Original  Greek  cast  of  Philosophy.  Zoroaster        **  " 

Confucian  ''  ''  Christian        ''  " 

Platonic  **  **  Mohammedan''  *' 

Aristotelic  **  "  Freemason     "  '* 

The  table  of  shew-bread  is  the  next  vessel  to  be  noticed. 

The  purpose  of  this  vessel  is  a  means  to  arrive  at  its  meaning.  It 
was  to  hold  the  unleavened  bread  that  was  placed  upon  it  weekly. 
Now,  unleavened  bread,  as  has  been  noticed,  is  of  a  comparative  in- 
digestible nature,  and  has  been  applied  to  doctrine  of  an  unexplained 
character;  or  rather  to  that  which  does  not  readily  recommend  itself 
to  the  reason.  There  were  twelve  loaves  of  this  bread  placed  upon 
this  table;  one  for  every  one  of  the  tribes.  In  applying  the  type  of 
the  tribes,  we  have  enumerated  twelve  comprehensive  doctrines 
which  prevail  in  the  church  and  world,  and  which  are  particularly 
borne  upon  the  constitution  of  all  churches,  as  well  as  agreeing  with 
the  spiritual  bread  of  the  scriptures.*  If,  therefore,  those  doctrines, 
in  addition  to  being  the  object  of  the  twelve  tribes,  are  also  made 
to  reasonably  and  consistently  agree  with  the  figurative  leavened 
bread  in  an  unexplained  doctrine,  then  Church  constitution,  which 
bears  those  doctrines,  is  the  table  of  shew-bread  typified  by  that 
vessel.  We  shall  have  occasion  to  speak  more  fully  of  the  unleav- 
ened character  of  Church  doctrine,  but  for  the  present  assume  that 

♦See  pages  110  to  121,  first;  then  page  167. 


MYSTERY.  21 

the  twelve  loaves  of  unleavened  bread  relate  to  the  main  doctrines, 
and  that  the  constitution,  which  is  formed  for  the  upholding  and 
dissemination  of  these  doctrines,  constitutes  the  table  of  shew-bread. 
Thus,  we  have  the  table  to  mean  simply  Church  constitution. 

In  the  tabernacle  there  was  but  one  table  of  shew-bread,  but  in 
the  temple  there  were  ten.  It  evidently  was  the  intention  of  Solo- 
mon's temple  to  more  fully  particularize  than  had  been  done  in  the 
case  of  the  tabernacle  and  its  vessels.  For  instance  :  We  have  enu- 
merated ten  departments  of  universal  agency  and  instruction,  judged 
to  be  typified  by  Solomon's  system,  which  all  come  under  the  one 
head  by  the  arrangement  of  the  tabernacle.  Now,  here  also  the 
figures  of  the  temple  would  show  the  character  and  constitution  of 
all  these  same  departments.  In  fact  the  twelve  chief  doctrines  of 
special  religion  are  likewise  made  the  object  of  government  and  uni- 
versal philosophy,  as  well  as  the  interest  of  all  outside  systems,  sa- 
cred or  profane.  Therefore,  if  the  doctrines  are  essentially  unleav- 
ened themselves,  then  the  constitutions  of  the  great  religious  and 
philosophical  systems  of  the  world,  which  are  founded  in  the  inter- 
est and  practical  operation  of  those  doctrines,,  are  so  many  tables 
for  unleavened  bread.  Hence,  the  ten  tables  in  Solomon's  temple 
mean  the  constitution  of  the  following  universal  ancient  and  mod- 
ern divisions  of  religion  and  philosophy  : 

Buddhist,  Jewish, 

Original  Greek,  Zoroaster, 

Confucian,  Christian, 

Platonic,  Mohammedan, 

Aristotelic,  Freemason. 

It  will  be  seen  that  these  are  the  same  divisions  which  furnished 
the  basis  for  the  ten  candlesticks  of  the  temple ;  but  it  must  be  re- 
membered that  the  speciality  of  means  is  what  is  touched  upon  in 
the  former  case,  whilst  in  this  case  revelation  would  oppose  a  com- 
parative disparagement  to  these  same  institutions  which  it  has  justi- 
fied, by  according  an  acknowledgment  of  special  agency.  This  dis- 
paragement comes  by  typifying  the  general  constitutions  of  these 
systems,  as  tables  of  unleavened  bread,  which,  if  it  means  anything 
reasonable,  must  mean  that  the  plans  and  purposes  of  these  great 
systems  have  been  to  maintain  and  disseminate  an  indigestible  or 
imperfect,  mental  food. 

There  was  also  a  golden  altar  made,  on  which  was  offered  a  re- 
fined incense.  The  offering  upon  this  altar,  and  its  jiosition  and 
composition,  imply  a  sacred  character.  None  but  the  high-priest 
was  allowed  to  make  this  sacrifice. 


220  MYSTERY. 

The  gold  indicates  a  special  medium  of  intelligence,  a  reality 
among  the  numerous  experiences  of  our  existence.  The  fine  quality 
of  the  incense  offered,  and  the  restrictions  against  any  manufacture 
of  the  kind,  shows  that  the  vessel  in  which  it  was  offered  typified  a 
rare  and  peculiar-natured  object.  Besides,  it  was  only  the  particular 
person,  who,  by  a  course  of  purifications  and  official  fitness,  was  al- 
lowed to  minister  on  this  altar.  We  infer,  therefore,  that  it  is  some 
principle  of  rare  application  to  human  affairs,  and  one  especially 
governed  by  many  conditions;  and  if,  without  these  conditions,  of  an 
unsatisfactory  and  forbidden  nature.  According  to  the  tenor  of  the 
Jewish  law  and  prophets,  it  was  an  abomination  for  every  man  to 
have  a  censor,  and  be  sending  up  a  cloud  of  incense.  The  altar  on 
which  it  was  offered  was  placed  directl}^  before  the  entrance  of  the 
holy  of  holies,  thus  showing  that  it  was  necessary  to  sacrifice  there- 
on as  a  proper  preparation  in  entering  that  secluded  apartment. 
When  all  the  conditions  were  arranged,  the  cloud  of  incense  was 
accepted  as  a  proper  offering,  and  made  a  key  of  privilege  to  enter 
the  holy  place. 

From  all  these  laws  and  instructions  of  the  golden  altar,  we 
are  ready  to  conclude  that  the  figure  is  tj^pical  of  some  principle 
exceedingly  liable  to  perversion,  not  applicable  to  common  affairs, 
and  only  exercised  as  a  matter  of  necessity.  We,  also,  judge  that, 
because  the  offering  was  made  thereon  before,  and  immediately  be- 
fore, entering  the  holy  of  holies,  that  it  is  a  something  necessary  to 
men  for  the  high  attainment  of  which  the  holy  of  holies  is  typical. 
Now,  there  has  been  a  great  deal  thought  and  said  of  inspiration, 
and  its  necessity  in  human  progress.  Some  say  that  nature  and 
reason  are  the  proper  and  only  guide.  Some  think  otherwise,  and 
very  earnestly  contend  for  both  the  necessity  and  reality  of  extra- 
ordinary prompting.  For  our  own  part,  we  are  constrained  to  look 
well  to  the  facts  which  our  curious  life  presents.  We  feel  assured 
that,  by  means  of  inspiration,  the  millions  have  been  calmed  and 
steadied  in  hope  and  cheerfulness;  and  that  an  existence,  fearful  in 
its  uncertainties,  has  been  made  a  regulated  system  of  progress; 
that  where  sensualism  struggled  to  grasp  the  fleeting  opportunity 
of  enjoyment,  there  reigns  the  quiet  and  patience  which  result  from 
seeing  afar  off  and  beyond  the  vale  of  tears. 

Now,  whence  comes  this  knowledge,  so  powerful  in  effect,  so  ben- 
eficial in  result?  Not  alone  from  the  natural  religion;  not  from 
the  deductions  of  reason  unassisted;  and  not  from  the  chain  which 
logic  creates,  by  grappling  with  the  stern  appearances  of  nature. 
It  is  from  the  principle  that  has  opened  the  clouds,  that  were  like 
brass  overhead,  that  spake  with  a  voice  from  heaven,  and  illustrated 


MYSTERY.  221 

future  life  and  immortality,  with  a  power  tliat  set  the  natural  law 
at  defiance,  and  triumphantly  led  both  reason  and  natural  aj)pear- 
ances  captive.  We  believe  that  if  there  could  be  summoned  a  force 
to  undo  the  work  of  inspiration,  we  should  quickly  see  the  order  of 
society  disturbed.  Its  renowned  institutions  would  relax  their 
moral  hold,  and  fall  to  decay. 

The  spirit  of  benevolence  would  not  quiet  the  feelings  of  war  in 
the  international  council,  nor  yet  push  its  enterjmse  to  the  suffering 
at  home  and  abroad.  Peace,  which  furnishes  the  opportunity  for 
the  exercise  of  the  arts,  would  no  longer  be  assured,  and  those 
gigantic  projects,  such  as  top  the  lofty  mountains  with  the  heaviest 
engines,  and  sweep  over  the  great  continent  in  a  single  week,  would 
become  less  and  less,  or  be  witnessed  as  the  whim  or  self-protection 
of  despotism,  and  not  as  resulting  from  the  association  of  a  happy 
country,  and  the  interests  of  commercial  intercourse.  We  think 
that  if  God  had  not  sjDoken  peace  to  the  nations  in  the  most  remark- 
able and  emphatic  manner,  our  occupation  would  we  war  and  base 
enjoyment,  rather  than  good-will,  scientific  pursuit,  and  social 
order.  As  it  is,  we  have  good-will  to  man,  and  peace  on  earth, 
whether  it  be  in  private  intercourse  or  in  national  interests.  We 
have  an  educated  sentiment,  wonderful  attainments  in  art,  and  fa- 
cilities of  communication,  which  are  attested  by  a  daily  record  of 
the  world's  events  through  a  system  of  electric  nerves  over  land 
and  under  ocean,  which  brings  the  ends  of  the  earth  together  in  an 
instantaneous  sympathy,  annihilating  the  difficulties  of  time  and 
space,  and  suggesting  the  possible  accomplishment  of  all  religious 
and  extraordinary  expectations.  It  is  further  reasonable  to  say, 
that  we  could  not  reach  that  high  standard  of  moral  and  intellectual 
excellence  which  agrees  with  the  holy  of  holies,  without  the  most 
favorable  circumstances.  But  those  circumstances  are  furnished  by 
the  peaceful  attitude  in  which  inspiration  and  its  teaching  has  placed 
the  nations.  Therefore,  the  fact  of  sacrificing  on  the  golden  altar 
preparatory  to  entering  the  secret  place,  in  connection  with  the 
nature  and  effect  of  inspiration,  justifies  us  in  drawing  the  inference 
that  inspiration  as  a  special  means  is  the  object  of  the  golden  altar. 
This  altar  had  four  horns;  one  on  each  corner,  and  there  are  four 
means  or  channels  of  inspiration  which  belong  to  the  reality  as 
manifest. 

These  are  instinct,  intuition,  influence,  and  communication.  In- 
stinct is  a  set  impulse  operating  without  any  apparent  dictation  of 
the  senses  or  intellect.  It  is,  however,  mainly  confined  to  the  lower 
animals,  but  it  is  a  species  or  form  of  inspiration.  Its  existence 
among  the  unreasoning  animals,  confirms  the  belief  that  the  prin- 


222  MYSTERY. 

ciple  of  inspiration  is  not  exercised  except  in  case  of  absolute  ne- 
cessity; and  so,  animals  being  deprived  of  the  higher  faculties,  are 
allotted  an  extraordinary  prompting. 

Intuition  is  a  sudden  impulse  of  feeling  relating  to  any  subject, 
without  any  special  dictation  of  evidence.  It  differs  from  instinct 
by  its  acting  irregularly,  and  by  being  manifest  by  the  human  class 
of  creation.  Many  of  the  prophetic  events  of  a  general  nature,  and 
relating  to  short  periods  of  time,  and  perhaps  to  minor  objects,  seem 
to  have  been  covered  by  this  class  of  inspiration.  It  is,  however, 
only  an  influence  acting  in  concert  with  a  free  exercise  of  the  mind 
and  will,  and  may  be  said  to  be  a  subtle  flash,  or  shadow  of  truth, 
not  fully  perceptible  to  either  the  senses  or  reason. 

Influence,  as  relating  to  inspiration,  is  that  class  of  the  means 
which  takes  decided  control  of  the  acts  and  words  of  the  individual, 
and  dictates,  independent  of  his  own  will  and  purpose. 

Communication  is  the  fourth  class  of  inspiration  which  by  dreams, 
visions,  signs,  and  philosophical  and  ceremonial  institutions,  may 
convey  truths  of  the  present  and  future.  This  manner  is  addressed 
to  the  reason,  through  well  understood  signs  and  significant  figures 
of  the  natural  world.  The  most  of  the  books  of  revelation  come 
through  this  division. 

It  is  through  these  four  channels  that  inspiration  is  chiefly,  if  not 
wholly  made  operative;  so  that  we  may  say  that  they  are  the  four 
horns  of  the  golden  altar.  Therefore,  the  following  form  is  sub- 
mitted as  agreeing  with  the  altar  of  incense: 

Instinct,  Influence, 

Inspiration. 
Intuition,  Communication. 

In  the  holy  of  holies  there  was  the  ark  of  the  testimony  and  the 
mercy-seat.  The  name  of  the  ark  is  indicative  of  its  object.  The 
tables  of  testimony  were  placed  in  it,  and  it  was  called  the  ark  of 
the  testimony.  The  testimony  as  known  to  us,  is  contained  in  reve- 
lation, and  therefore,  the  ark  of  the  testimony  is  closely  related  to 
it.  It  will  more  fully  meet  the  case  to  say,  that  it  is  a  reasonable 
explanation  of  the  revealed  scriptures  in  the  spirit  of  their  intention. 
The  appropriateness  of  the  above  definition  is  apparent,  because 
the  ark  belonged  to  the  holy  of  holies,  where  reason  in  a  perfected 
stage  and  situation  of  advantage,  is  typified  by  the  arrangement  of 
the  tabernacle.*  But  the  other  vessel  called  the  mercy-seat,  looked 
to  be,  as  it  were,  a  part  of  the  ark,  from  being  placed  immediately 
upon  that  vessel.    It  was  of  the  same  material  and  dimensions,  and 

*See  pages  178  to  182. 


MYSTERY.  223 

as  placed  in  position,  seemed  only  to  extend  tlie  size  of  the  ark, 
rather  than  appear  as  a  distinct  vessel.  Then  the  wings  on  either 
side  stretched  out  and  reached  the  whole  space  of  the  room.  The 
ready  conclusion  concerning  the  mercy-seat,  seeing  that  it  is  in  con- 
nection with  a  reasonable  explanation  of  revelation,  is,  that  it  is 
simply  the  divine  intention  relating  to  men.  According  to  the  name, 
that  intention  should  be  one  of  mercy,  and  the  wings  should  be 
principles,  the  most  suggestive  of  merciful  provision.  The  principles 
most  suggestive  of  merciful  provision,  according  to  the  view  of 
humanity,  and  relating  to  the  divine  intentions,  are,  immortality  and 
universal  salvation;  and  with  this  rapid  sketch  of  the  vessels  in  the 
most  holy  place,  we  advance  the  following  form  of  the  ark  and  the 
mercy-seat  thereon. 

X 

Divine    Intention. 
Reasonable  Explanation  of  Scripture. 

It  was  said  to  Moses  that  between  the  wings  of  the  mercy-seat 
God  would  meet  the  inquirer.  All  the  anxieties  of  men  concerning 
their  nature  and  destiny  center  here.  Let  us  live  and  be  saved,  is 
the  natural  prayer  of  man,  and  all  this  interest  and  earnestness  of 
feeling  is  directed  to  Him  who  rules  all  things,  and  who  has  sub- 
jected us  to  the  control  of  his  will  and  purpose. 

It  is  the  secret  of  the  most  holy  place,  in  that  the  mercy-seat  is 
named  the  divine  intention.  At  least  there  was  a  secrecy  about  it 
which,  as  a  typical  showing,  was  true  to  the  existing  state  of  belief, 
for,  as  far  as  the  majority  are  concerned,  it  has  not  been  and  is  not 
the  belief  that  the  divine  intention  is  one  of  successful  mercy.  See- 
ing that  this  is  the  state  of  faith  so  long  existing,  it  was  proper  to 
make  a  corresponding  secret  of  the  typical  character  of  the  mercy- 
seat.  None  but  the  high-priest  was  allowed  to  enter  the  place,  and 
that  only  yearly,  and  under  a  certain  preparatory  ceremony.  This 
was  a  provision  true  to  the  general  fact  of  church  theory,  which  has 
been  restrained  that  the  principle  and  terror  of  Mount  Sinai  may 
have  full  course.  A  common  access  to  the  apartment  whose  chief 
vessel  typified  the  most  extended  knowledge  and  favorable  estimate 
of  the  Creator's  character  and  purpose,  would  not  accord  with  the 
long  night  of  gloomy  foreboding,  wherein  man  looked  narrowly  on 
his  brother  in  ignorance  of  the  merciful  provision  and  the  glorious 


224  MYSTERY. 

destiny  vouchsafed.  No ;  it  was  proper  to  bar  out  the  multitude, 
shut  the  door,  and  veil  the  ark,  so  that  its  true  character  could  not 
be  seen.  It  is  remarkable  that  even  the  yearly  visit  of  the  high- 
priest  was  prepared  by  certain  sacrifices  and  burning  of  incense, 
thus  showing  that  the  clash  of  systems  in  the  long  struggle  after 
truth,  and  the  consequent  perfection  of  sentiment  and  doctrine,  is 
the  means  to  prepare  the  mind  to  appreciate  the  Almighty;  and  that 
inspiration,  with  its  declarations  of  God  and  his  attributes,  is  essen- 
tial to  that  consummation  of  knowledge  which  accords  mercy  to  all 
men  in  the  light  of  the  Creator's  absolute,  benevolent  purpose. 

In  the  ark  there  were  two  tables,  on  which  the  ten  command- 
ments were  written.  Now  it  will  be  remembered  that  when  Moses 
received  the  commandments,  written  by  the  finger  of  God  on  two 
tables  of  stone,  that  the  people  sinned  by  reason  of  his  absence  in 
Mount  Sinai,  and  made  them  a  golden  calf  to  fall  down  before,  and 
worship.  When  Moses  came  down  from  the  mount  and  perceived 
what  had  been  done,  he  broke  the  tables  before  the  mountain. 
Afterward  there  were  others  made  by  Moses,  and  there  was  written 
thereon  the  commandments,  as  before.  These  latter  tables  were 
the  ones  which  were  placed  in  the  ark.  In  order  to  arrive  at  what 
is  meant  by  these  figures,  we  have  to  seek  the  significance  of  that 
whole  event. 

The  commandments  are  the  sum  vital  of  religious  law;  but  that 
law  is  impressed  on  our  attention  by  means  of  miracle  and  prophecy. 
These  two  features  of  sacred  writ  particularly  show  the  handwriting 
of  God,  and  furnish  the  first  foundation  for  scriptural,  authority. 
Moses  is  the  figure  of  God's  agency,  and  that  agency  proclaims  th6 
handwriting  of  the  Holy  One,  by  means  of  the  groundwork  of 
miracle  and  prophecy.  Those  two  principles  were  made  the  tables 
of  authority  on  which  we  were  to  receive  the  divine  law.  As  a  for- 
mer and  conditional  provision,  they  answer  that  purpose;  but  as  the 
pre-eminent  everlasting  tables  of  moral  commandments,  they  are 
virtually  broken,  and  others  supplied  in  their  place. 

We  are  safe  in  asserting  that  but  little  appeal  is  now  made  by 
signs  and  wonders,  for  the  law  of  God  is  written  on  tables  of  knowl- 
edge and  reason.  The  typical  application  of  the  event  is  thus  ex- 
plained: Previous  to  the  fourth  century,  the  exercise  of  miracle  and 
prophecy  was  esteemed  to  be  the  visible  sign  of  the  divine  mission 
of  teaching;  and  the  appeals  to  insure  conformity  to  sacred  com- 
mandment were  made  on  the  ground  of  some  marvellous  manifesta- 
tion, either  by  pointing  to  the  wonder  of  prophecy  and  miracle  in 
the  primary  foundation  of  religion,  or  attempting  the  exercise  of 
the  same  principles  in  order  to  carry  conviction.     Soon,  however. 


MYSTERY.  225 

the  impression  prevailed  that  the  marvellous  should  be  the  leading 
feature  in  the  promulgation  of  morals,  as  appointed  by  the  order  of 
Heaven.  The  early  records  of  the  Church  bear  traces  of  a  perverted 
strain  after  extraordinary  representations;  and  so  great  was  the 
pressure  from  within  and  from  without,  that  required  the  sign  of 
the  marvellous  as  a  test  of  religious  authority,  that  the  Church  was 
forced  to  adopt  a  semblance  of  the  extraordinary,  even  after  the 
divine  power  had  withdrawn  its  support  and  approval.  So  it  be- 
came the  policy  to  institute  a  new  order  of  miracles,  on  a  very 
doubtful  foundation,  and  to  insist  upon  its  being  a  special  medium 
of  conversion,  with  all  its  attendant  benefits.  Thus  a  superficial 
ordinance  obtained  which  spiritually  corresponds  to  the  golden 
calf.  The  supernatural  even  in  ordinary  affairs  became  popular. 
The  current  was  already  a  perverted  one,  and  a  superstitious  and 
morbid  inclination  led  either  to  delusion  or  downright  fabrication. 
The  heads  of  the  Church  allowed  that  it  was  the  order  and  insti- 
tution of  Christ  and  the  apostles,  and  said:  This  is  the  groundwork 
of  your  faith,  O  Israel,  and  this  the  power  which  brought  you  out 
of  bondage. 

The  candid  requirements  of  truth,  which  were  the  ornaments  of 
the  converts,  were  sacrificed  to  tho  superstitious  desire  for  the  mar- 
vellous, and  the  slightest  appearance  or  phenomena  were  seized 
upon  with  avidity,  and  magnified  into  a  ten-fold  wonder.  The  as- 
sent of  the  Church  authority,  which  accepted  this  state  of  things  as 
the  proper  ordinance  belonging  thereto,  fixed  the  climax,  and  made 
the  golden  calf  a  reality.  Here  was  a  state  of  things  of  recent 
origin  accepted  as  an  ordinance,  and  which,  by  reason  of  being  so 
considered,  agreed  with  a  calf,  according  to  this  system  of  interpre- 
tation, which  makes  ordinances  agree  with  the  ox  kind.*  The  re- 
cent origin  of  which  we  speak  bears  on  the  character,  because  a 
calf  is  young  of  age.  The  calf  formed  by  Aaron  was  a  mere  image; 
and,  also,  in  the  case  before  us,  it  was  the  likeness  merely  of  a 
sacred  ordinance,  which  had  been  formed  by  a  morbid  copying  after 
extraordinary  manifestations. 

Now,  the  Almighty,  contemplating  this  state  of  things,  quickly 
instituted  a  check;  and  it  has  been  the  history  of  the  world  and 
Church  from  about  the  twelfth  century,  that  there  has  been  a  grow- 
ing warfare  against  this  perverted  state,  until  to-day  we  have  a  most 
severe  sentiment  against  any  presumptions  of  the  marvellous.  This 
is  the  feeling  peculiar  to  the  Church,  generally  speaking,  and  to  the 
outside  world. 

The  change  was  typified  by  Moses  dashing  down  the  tables  wnt- 

*  Bee  pages  201  to  203. 
15 


226  MYSTERY. 

ten  by  the  finger  of  God,  so  that  they  were  broken;  and  then  himself 
hewing  out  others,  on  which  were  written  the  same  words  of  the 
law.  Moses,  we  have  said,  is  the  figure  of  God's  agency;*  and  agree- 
ing with  the  conduct  of  Moses,  the  agency  of  God,  by  many  circum- 
stances and  causes,  has  quickly  arrested  the  popular  folly,  and  at 
the  same  time,  made  miracle  and  prophecy  to  cease  as  a  ground- 
work of  conviction.  Also,  the  perverted  system  of  morals,  which 
was  so  special  a  medium  formerly,  has  been  condemned  and  hunted; 
or,  by  the  severity  of  the  opposing  sentiment,  forced  home  to  its 
worshippers  in  all  its  evil  tendency  and  seducing  absurdity,  like 
the  zeal  of  Moses,  made  the  children  of  Israel  to  eat  the  dust,  and 
realize  their  folly.  Now,  the  other  two  tables  were  manufactured 
by  Moses,  though  also  touched  with  the  finger  of  divine  authority. 
Hence,  they  are  of  a  different  nature,  though  made  to  bear  the  same 
impress  of  divine  commandment.  The  workmanship  of  man  im- 
plies a  more  natural  character,  and  the  shaping  by  the  agent,  rather 
than  by  God  himself,  is  indicative  of  a  result  wrought  out  by  natu- 
ral means.  Well,  there  are  two  tables  presumed  to  be  in  the  ark, 
in  the  secret  place,  and  whose  writing  and  workmanship,  though  of 
the  agency  of  God,  are  yet  of  a  natural  character.  Turning,  then, 
to  the  requirements  of  the  present  age,  we  find  that  knowledge  and 
reason  are  the  proper  groundwork  of  appeal,  and  that  the  require- 
ments of  the  Great  Jehovah  can  be  traced  on  these  foundations  in- 
delibly written.  In  the  age  when  fact  is  the  touchstone  of  convic- 
tion, what  else  should  we  have  in  the  place  of  the  highest  attainment, 
when,  in  pur  glory  and  joy,  the  Most  High  will  meet  with  us,  ac- 
cording to  his  covenant  of  grace.  It  is  through  these  principles  we 
may  know  of  righteousness  and  truth,  of  a  right  interpretation  of 
scripture,  and  of  the  real  spirit  of  the  Ten  Commandments.  Con- 
sequently, they  are  the  newly-manufactured  tables  in  the  most 
select  apartment  where  mental  faculties  surround  and  embrace  our 
means  of  progress,  and  dictate  to  us  the  source  from  w^hich  we 
should  expect  a  delineation  of  divine  law  and  purpose,  agreeing 
with  the  commandments,  written  on  the  tables  of  stone,  in  the  ark 
of  the  testimony  of  God. 

Such  is  the  character  of  the  sacred  vessels  that  figured  in  the 
tabernacle  and  temple,  and  such  their  application  in  the  spirit  of 
their  purpose.  But  the  types  of  the  law  do  not  end  here.  There 
were  garments  made  for  the  high-priest  that  were  excellent,  curious, 
and  dazzling,  by  reason  of  gold,  precious  stones,  fine-wrought 
linen,  and  bright,  interspersed  colors.  The  high-priest  officiating  in 
a  capacity  of  special  appointment,  was  particularly  warned  against 

*  See  pages  133  to  137. 


MYSTERY. 


227 


appearing  in  the  ceremonial  performance  without  these  garments. 
The  high-priest  has  been  explained  to  mean  God's  special  agency; 
and  if  we  accept  this  as  a  base  of  reasoning,  the  garments  must 
agree  with  the  appearance  of  that  agency,  as  presented  to  us  con- 
nected with  the  present  institutions  of  the  world. 

In  speaking  of  the  four  cherubs,  or  beasts  of  revelation,  we  have 
ascribed  to  them  a  comprehensive  character,  and  at  the  same  time, 
identified  them  as  the  general  operation  of  the  divine  system  through 
the  medium  of  religion,  civil  government,  morality  and  science.*  Now, 
the  garments  of  the  high-priest  ought  to  more  particularly  define 
those  same  systems  of  God's  agency  in  this  life,  because  the  priest 
who  wore  those  garments,  was  a  more  particular  emblem  of  sacred 
means  than  the  beasts  or  cherubs.  But  seeing  that  both  neces- 
sarily relate  to  God's  agency  in  a  general  sense,  they  must,  therefore, 
cover  the  same  ground  and  objects,  or  at  least,  be  typically  identi- 
fied together. 

For  instance,  a  cherub  supposes  an  important  character  in  an 
active  capacity  of  office.  A  high-priest  also  is  suggestive  of  a  mis- 
sion from  above.  In  the  case  of  the  cherubs,  they  are  described  as 
resting  not  day  nor  night,  crying,  "  holy,  holy,  holy,  Lord  God  Al- 
mighty." 

The  high-priest  also  maintains  the  dignity  and  superior  holiness 
of  the  Creator.  In  the  former  case,  when  explaining  the  beasts  to 
mean  the  chief  systems  of  our  time,  we  perceive  that  they  work  out 
the  general  sentiment  and  cry  of  holy,  holy,  by  the  natural  means 
of  progress  and  great  attainment.  In  the  latter  case,  the  high- 
priest's  garments,  though  evidently  typical  of  that  same  means  of 
progress,  are  divided  into  many  parts,  and  therefore,  accepting  the 
type  of  the  priest's  garments  as  denoting  the  systemized  form  of  the 
universal  agency  of  God,  it  devolves  upon  us  to  distinguish  the 
variety  in  the  appearance  of  that  agency. 

Well,  there  was  the  breastplate,  the  ephod,  with  its  two  shoulder 
pieces,  the  curious  girdle,  the  miter,  the  robe,  and  the  embroidered 
coat.  All  these  wrought  in  a  variety  of  colors  and  form,  intermingled 
with  gold  and  precious  stones,  gave  to  the  appearance  of  the  high 
official  an  enchanting  splendor.  As  a  literal  means  of  attraction 
to  the  Jewish  Church  and  tenets,  these  dazzling  ordinances  may 
have  had  an  effect.  Doubtless  they  did.  Outside  of  that  system 
the  same  array  of  gaudy  ceremony,  with  less  of  moral  obligation, 
secures  converts,  whilst  subverting  the  vital  objects  of  religious 
association. 

However,  on  this  iDrinciple  of  attraction,  the  Jewish  ceremony 

♦Seepages. 


228  MYSTERY. 

presented  an  effectual  offset  to  the  bewitching  display  of  the  heathen 
customs.  It  was  a  provision  somewhat  necessary  temporarily,  and 
perhaps  still  excusable  under  like  circumstances.  But  what  were 
those  circumstances  ?  They  were  barbarous  times,  when  a  strong 
tide  of  Pagan  superstition  swept  the  world;  when  the  uncultivated 
taste  delighted  in  the  slaying  of  animals,  contests  of  the  battle, 
gorgeous  colors,  pompous  parades,  and  all  sorts  of  strong  ajDpeals 
to  the  muscles  and  senses.  This  was  the  state  'and  stage  of  the 
nations;  and  the  Jews  on  account  of  the  disadvantages  of  their 
bondage  were  no  exception. 

We  have  assumed  that  the  Creator  availed  himself  of  this  oppor- 
tunity when  a  conditional  necessity  existed,  for  instituting  a  counter 
ceremony  to  declare  himself  in  his  character  of  prescience,  subor- 
dinate agency,  and  universal  benevolence.  Now,  those  garments, 
so  many  in  number  and  character,  constituted  the  divinely  appointed 
appearance  of  the  high-priest  in  his  official  capacity.  If  then  that 
appearance  is  typical  of  the  divine  order  of  things  in  this  world,  and 
the  appearance  which  that  order  presents,  we  are  to  turn  to  the 
systems  of  our  times  for  the  counterpart.  This  is  a  period  when 
desirable  objects  are  reached  by  enlightened  associations  of  senti- 
ment and  action;  when  the  separate  influences  of  the  world  define 
themselves,  struggling  to  the  front  with  great  interests,  and  visibly 
molding  as  great  and  distinct  characters  of  means  and  results. 
The  question  to  be  answered  is:  Has  Providence  a  hand  in  the 
efforts  and  effect  of  the  world's  active  institutions  ?  Let  it  be  ad- 
mitted that  it  has,  and  we  will  point  out  the  following  chief  dis- 
tinctions of  that  divine  agency  which  effects  these  results.  Let  it 
be  borne  in  mind  that  they  are  comprehensive  of  the  world's  associ- 
ated forces,  the  only  visible  operation  of  Providence  in  the  great 
scene  of  human  life,  and  hence,  the  only  general  appearance  of  the 
divine  agency,  and  the  clothing  in  which  it  is  presented  among  men. 
These  are  the  departments  of  Civil  Government,  Eeligion,  Phi- 
losophy, Benevolent  System,  Education,  Morals,  Science,  and  Social 
Plans.  These  departments,  systems,  or  associated  interests,  it  is 
true,  are  very  comprehensive;  but  we  judge  it  is  the  design  to  show 
the  universality  of  that  anointing  which  would  make  all  men  and 
systems  responsible. 

Following  this  idea,  each  one  of  these  interests  should  agree  with 
one,  or  a  part  of  each  garment  of  the  high-priest.  Each  part  of  that 
dress  is  sufficiently  described,  and  ought  to  have  a  philosophical 
agreement  with  the  nature  of  the  interest  it  is  assumed  to  represent. 

The  "Breastplate  of  Judgment"  implies  government,  oversight 
or  legislation.    Its  name  indicates  its  character  and  bearing.    Among 


MYSTERY.  229 

the  list  of  institutions  enumerated  agreeing  with  those  sacred  gar- 
ments, civil  government  is  eminently  fitted  to  take  precedence  as 
an  interest  of  judging  office  and  purpose. 

Civil  government  is  the  breastplate  of  judgment,  according  to  the 
order  of  things.  It  is  its  special  province  to  decide  matters  of  dis- 
pute and  punish  offenses  against  moral  law  and  society.  Govern- 
ment, general  and  local,  is  charged  with  the  oversight  and  regulation 
of  all  matters  involving  the  peace,  order,  and  general  good  of  all. 
In  order  to  fill  this  office  it  has  to  make  a  speciality  of  judgment. 
For  this  reason  its  courts  fill  the  land,  and  respond  to  every  contin- 
gency. 

In  this  breastplate  there  was  placed  the  urim  and  thummim.  This 
is  thought  to  be  a  precious  stone  of  certain  brilliant  quality.  Dif- 
ferent opinions  prevail  as  to  what  it  was,  and  perhaps  no  definite 
description  is  authorized  by  any  remaining  knowledge  of  its  form 
and  material.  For  our  own  part  we  have  only  to  do  with  the  fact 
of  its  being  a  something  placed  in  the  breastplate  whose  office  was 
to  assist  a  decision  of  intricate  and  doubtful  cases. 

"When  we  consider  the  solicitous  responsibility  resting  on  the 
judges  and  those  whose  decision  involves  the  interest  and  lives  of 
men,  it  may  easily  be  seen  that  it  is  an  office  of  peculiar  care,  bear- 
ing the  burden  of  complicated  cases,  where  conflicting  testimony 
leaves  doubt  and  anxiety,  a  sure  inheritance  of  judicial  office.  Not 
only  do  interest  and  dishonesty  combine  to  hide  or  misrepresent  the 
truth,  but  the  system  of  defense  and  advocacy  which  gives  every 
case  a  skillful  coloring  calls  for  a  superior  discernment  on  the  part 
of  the  judge.  If  we  have  any  absolute  need  of  inspiration  at  the 
present  time,  it  is  applicable  to  this  department  of  the  executive 
machinery  of  government. 

We  do  not  conceive,  however,  that  the  figure  has  reference  to 
extraordinary  dictation,  but  rather  to  that  particular  quality  to 
judge  of  human  nature  so  essential  to  the  office  of  a  judge.  In  ad- 
dition to  this  there  is  a  requirement  of  a  well-earned  experience. 
With  this  and  the  fitting  natural  discernment  there  seems  to  be  the 
assurance  that  was  vouchsafed  by  the  figure  of  the  urim  and  thum- 
mim. If  we  may  decide,  then  we  will  say  that  it  is  but  the  natural 
and  acquired  fitness  becoming  a  judge,  and  which  is  so  often  met 
with  in  the  courts  of  the  civilized  world.  An  application  of  the 
principle,  agreeing  with  a  use  of  the  urim  and  thummim,  is  but  a 
falling  back  on  the  inward  resources  of  the  judicial  office.  The  as- 
surance vouchsafed  by  a  resort  to  the  urim  and  thummim  is  in  keep- 
ing with  the  general  decision  of  the  court  system,  and  the  ready 
acquiescence  therein. 


230 


MYSTEKY. 


To  sum  up  that  something  corresponding  with  the  figure,  it  is 
the  special  provision  of  the  Creator,  the  most  natural,  which  we 
will  call  Fitness. 

In  the  breastplate  there  were  also  the  names  of  the  twelve  tribes, 
so  that  the  general  character  of  the  governmental  system  is  further 
particularized.  The  following  principles  are  the  object  and  realities 
to  which  the  twelve  tribes  typically  relate,  as  has  been  explained 
already  :* 

Savior,  faith,  atonement,  heaven,  judgment,  God,  angels,  Holy 
Ghost,  punishment,  reward,  progression,  and  grace.  Seven  of  these 
have  been  considered  under  the  head  of  "seven  spirits  of  God," 
or  "seven  lamps  of  fire  before  the  throne. "f  They  not  only  have  a 
universal  application,  but  they  are  essentially  the  objects  of  govern- 
mental authority.  They  are,  faith,  atonement,  judgment,  punish- 
ment, reward,  progression,  and  grace.  The  others,  viz..  Savior, 
heaven,  God,  angels,  H0I3'  Ghost,  are  likewise  involved  in  the  be- 
lief and  practice  w^hich  operates  the  courts  of  justice  and  the  national 
administration.  It  follows,  then,  that  these  names  are  all  engraved 
in  this  governmental  breastplate,  because  they  are  common  to  it  in 
its  office  and  purpose,  being  the  vital  spirits  of  its  whole  operation. 
It  is  proper,  however,  to  observe  that  the  notions  of  the  Savior, 
heaven,  God,  angels,  and  the  Holy  Ghost,  are  not  specially  appli- 
cable to  the  governmental  system  in  the  general;  but  to  that  partic- 
ular department  which  the  figure  covers,  viz.,  the  judicial  reality 
of  the  court,  they  do  remarkably  apply.  These  five  principles  are 
invoked  as  a  foundation  of  court  proceedings,  by  the  solemn  com- 
mittal of  the  witness  to  truth  before  God,  by  the  hopes  of  help 
from  the  Savior  and  desire  of  heaven,  of  which  it  is  understood,  of 
course,  that  the  angels,  agency,  and  authority  of  God,  must  take 
note,  in  order  to  insure  the  sense  of  responsibility  and  religious 
fear  that  will  constitute  a  reliable  oath.  Therefore,  for  the  sake  of 
illustration,  we  will  suppose  the  breastplate  to  be  in  a  certain  form, 
and  insert  the  names  as  they  belong: 

Breastplate — Governmental  Department. 


Faith, 

Savior, 

Judgment, 

»=j 

Atonement, 

Punishment, 

H 

Heaven, 

Reward, 

H 

God, 

Progression, 

f 

Angels, 

Grace, 

Holy  Ghost. 

♦Seepages  109  to  121. 


See  pages  9  and  10. 


MY8TEBY.  231 

Those  names  on  the  left  are  essentially  the  objects  and  means 
which  operate  the  governmental  system,  and  may  be  said  to  be  as 
common  to  it  as  to  religion  itself.  The  others  are  indirectly  received 
in  the  governmental  department,  chiefly  by  the  influence  of  religion, 
which  is  continually  reiterating  the  principles.  Atonement,  how- 
ever, is  one  of  the  chief  principles  in  the  adjustment  of  court 
troubles;  but  it  there  assumes  the  most  practical  form,  in  the  way 
of  imprisonment,  a  note  of  mitigating  circumstances,  prescriptions 
of  stern  discipline,  or  admitting  of  a  price  for  ransom.  It  will  be 
noticed  that  the  spiritual  tribe  of  Benjamin  is  left  out,  and  that 
of  Ephraim  supplied.  This  we  do  in  respect  to  the  true  nature  of 
government,  for  the  principle  of  grace  is  more  common  to  govern- 
ment than  the  doctrine  of  Satan.  We  are  justified  in  this  course 
l^  the  fact  that  there  were  fourteen  tribes,  Ephraim  and  Manasseh 
having  been  exalted  to  the  honor  of  the  sons  of  Jacob  by  special 
favor.  Though  the  record  says  that  they  were  arranged  according 
to  the  twelve  tribes,  it  is  still  possible  that  the  most  appropriate 
selection  was  made  from  the  fourteen;  and  that,  instead  of  the  name 
of  Benjamin,  there  was  placed  that  of  Ephraim.  A  sample  of  this 
optional  variation  is  given  in  the  Book  of  Revelations,  in  the  seventh 
chapter,  where  it  is  said,  there  were  sealed  so  many  of  all  the  tribes 
of  Israel;  but  in  enumerating  in  detail,  the  tribe  of  Dan  is  left  out, 
and  that  of  Manasseh  supplied.  Doubtless,  in  that  case,  it  was  the 
most  appropriate  arrangement,  according  with  the  meaning  of  seal- 
ing; but  it  shows,  at  least,  what  latitude  of  selection  is  allowable 
from  the  fourteen  sacied  names,  when  twelve  only  are  mentioned. 
The  blue,  purple,  and  scarlet  colors  of  the  breastplate  denote  the 
exercise  of  the  three  primary  divisions  of  mental  power,  which  are 
called  into  exercise  by  the  judicial  and  executive  nature  of  govern- 
ment. Blue  has  been  explained  to  intimate  the  intellect;  purple, 
the  sentiments;  and  scarlet,  the  passions.* 

The  ephod  was  made  of  the  same  material  and  colored  with  like 
colors.  The  inference  should  be  that  it  also  relates  to  a  department 
which  calls  up  the  whole  nature  of  man.  This  garment  was  con- 
spicuous, and  chief  of  the  sacred  robes  of  the  high-priest.  Of  the 
enumerated  divisions  whose  character  and  calling  relate  to  God's 
agency  in  this  life,  religion  claims  alike  prominence,  and  will  readily 
take  part  with  the  description  of  the  ephod.  It  may  be  noticed  that 
in  a  general  sense,  it  has  two  chief  characters  in  the  visible  cast  and 
history  properly  belonging  to  it.  These  are  designated,  first  on  the 
one  hand  by  religious  philosophy,  and  then  on  the  other  by  benevo- 
lent system;  which  two  interests,  from  similarity  of  purpose  and  in- 

»See  page  189. 


232  MYSTERY. 

herent  character,  are  a  part  of  religion  in  one  sense,  but  not  to 
such  an  extent  as  to  be  entirely  so  classed  by  any  true  picture  of  the 
world's  history  and  agency  of  progress.  Yet  the  similarity  is  so 
great,  though  the  distinction  is  well  marked,  that  they  form  a  rela- 
tion precisely  like  the  ephod,  with  the  two  shoulder-pieces  attached 
to  it.  One  of  the  main  features  of  religion  is  benevolence;  but  we 
find  by  turning  to  the  present  state  of  society,  that  benevolence  has 
branched  off  into  separate  enterprises,  which  involves  a  character 
distinct  from  the  general  nature  of  religious  organization.  Especi- 
ally of  late  years  there  has  been  a  great  awakening  of  systematic 
benevolence,  so  that  organizations  are  formed  with  the  leading  pur- 
pose of  ameliorating  the  condition  of  certain  classes  and  divisions. 
So  much  special  interest  is  manifest  in  this  way,  that  notwithstand- 
ing religion  is  benevolent  in  its  object,  we  find  that  the  proper  per.- 
sonification  of  the  principle  is  found  in  these  systems,  which,  possess- 
ing no  decided  religious  creed  or  faith,  nevertheless  are  engaged  in 
a  work  of  religious  province.  Now,  the  deduction  to  be  made  is, 
that  religion  takes  precedence  of  the  great  institutions  by  which 
God  effects  his  purpose,  for  which  reason  it  corresponds  to  the 
prominent  ephod  of  the  sacred  dress.  But,  because  that  same  re- 
ligion is  susceptible  of  branch  divisions  operating  in  the  same  object, 
it  is  not  sufficiently  comprehensive  when  particularizing  the  entire 
agency  of  divine  providence,  without  naming  these  also. 

Benevolent  system,  then,  being  a  branch  of  religion,  is  properly, 
presented  by  the  shoulder-piece  of  the  ephod.  The  other  shoulder- 
piece  must  likewise  denote  an  apartment  actually  connected  with, 
or  properly  related  to,  general  religion;  but  which  at  the  same  time, 
has  distinguished  itself  in  a  separate  character.  This  division  may 
be  introduced  by  the  term"  religious  philosophy.  Philosophy,  as 
here  intended,  is  embraced  both  in  natural  religion  and  in  the  natural 
view  of  the  revealed  system. 

And  so  it  is  that  there  has  been  a  branch  of  religious  interest 
that  has  had  an  origin  from  a  sympathy  with  both  the  great  guides, 
and  which  is  of  so  decided  mental  and  speculative  cast,  as  to  overstep 
the  prescribed  limits  of  religion  as  generally  manifest,  and  to  be- 
come a  distinct  feature  of  that  great  department.  This  we  call 
mental  and  religious  philosophy,  which  gives  interpretation  of  doc- 
trine peculiar  to  itself. 

However,  the  object  represented  by  the  figure  of  this  other 
shoulder-piece,  seems  to  relate  to  general  philosophy,  whilst  the 
more  particular  engraving  in  this  shoulder,  seems  to  come  from  the 
revealed  distinction  of  that  philosophy.  The  engraving  was  with 
six  names  of  the  tribes  of  Israel  set  in  precious  stones.     In  order  to 


MYSTERY. 


233 


illustrate  the  application  of  these  types,  we  will  suppose  the  follow- 
ing figure  to  represent  the  three  sections  of  the  ephod,  viz,  the 
ephod  and  the  shoulder-pieces: 


EPHOD. 


Benevolent 

P 

HILOSOPHICAL 

Savior. 

Atonement. 

Heaven. 

God. 

Angels. 

Holy  Ghost. 

Faith. 

Judgment. 

Punishment. 

Keward. 

Progression. 

Satan.                    * 

Eeligious. 

In  this  case,  the  names  most  suggestive  of  God's  merciful  pro- 
vision and  the  means  of  dispensing  and  applying  that  mercy,  are 
placed  in  the  benevolent  department.  On  the  other  hand,  the  re- 
maining names  of  the  twelve  tribes  are  placed  in  the  philosophical 
division.  Taking  these  both  together,  they  bear  the  impress  of  the 
principles  which  are  made  so  prominent  by  the  figure  of  the  tribes 
of  Israel.  The  reason  of  these  six  principles  being  placed  for  the 
philosophical  side,  is  not  at  first  apparent;  for  we  are  ready  to  say, 
what  has  faith,  judgment,  punishment,  reward,  progression,  and 
the  doctrine  of  Satan,  to  do  with  philosophy  ?  Well,  we  will  see. 
In  the  first  place,  it  [must  be  borne  in  mind  that,  as  one  of  the 
shoulder-pieces  is  to  be  interpreted  to  mean  philosophy,  the  en- 
graving that  is  set  therein  may  relate  to  both  the  character  of  the 
shoulder-piece  and  to  the  main  body  of  the  ephod.      If  so,  that 


234  MYSTERY. 

main  body  being  the  department  of  religion,  and  the  shoiilder-piece, 
philosophy,  the  engraving  will  naturally  relate  to  religious  philos- 
ophy, because  the  two  parts  were  of  th«  same  garment. 

Now  the  next  thing  in  order  is  to  inquire  what  principles  are  in- 
volved in  the  Creator's  design  of  religion ;  for,  whatever  they  are, 
are  the  principles  of  religious  philosophy.  It  is  impossible  to  ascer- 
tain what  ones  are  involved,  unless  we  know  what  is  the  object  the 
Creator  has  in  our  religious  discipline.  Will  any  one  take  issue  if 
we  say  that  the  object  is  progression,  or  perfection,  which  is  the 
same  thing  ?  We  think  not ;  for  it  is  indisputable  that  that  is  the 
great  end  in  view.  If,  then,  this  much  is  admitted,  we  have  a  foun- 
dation to  judge  of  what  principles  are  involved  in  attaining  that  ob- 
ject. In  order  to  illustrate  as  we  proceed,  we  will  turn  to  the  most 
familiar  scenes  of  life.  Suppose  a  just  and  sensible  man  to  have  a 
family  of  children  whose  healthy  activities  prompt  them  to  any  and 
every  object,  regardless  of  consequences.  We  are  all  aware  that 
the  object  in  such  cases  is  one  of  perfection  or  progression.  But 
how  does  the  sensible  man  attain  his  object?  His  children  are  as 
ready  to  rush  to  evil  as  to  good ;  are  impatient  of  discipline,  care- 
less of  instruction,  even  when  their  intelligence  is  equal  to  the  les- 
son, and  are  rebellious  against  the  most  benevolent  intentions  of  a 
fond  parent.  Now,  what  recourse  is  there  left?  We  will  ask, 
rather,  what  principles  are  always  brought  to  bear  ?  Why,  simply 
to  judge  of  their  conduct,  to  punish  their  disobedience,  to  reward 
their  best  efforts,  to  secure  their  confidence  and  faith,  and  to  point 
out  the  evil  tendencies  which  beset  their  lives.  All  this  cannot  be 
done  without  directly  referring  to  the  principles  of  faith,  judgment, 
punishment,  reward,  progression,  and  that  of  perversion,  which  we 
philosophically  call  Satan.  And,  with  respect  to  the  latter,  we  say 
that  it  is  as  important  to  enlighten  the  minds  of  children  to  the  evils 
and  seductions  of  perversion,  as  they  pursue  their  troubled  pathway 
of  progress,  as  it  is  to  teach  them  of  righteousness.  Hence,  we  have 
the  reality  or  doctrine  of  Satan  involved,  in  the  scripture  sense.  Now 
this  supposed  case  is  but  a  true  copy  of  universal  belief  and  practice. 
The  greater  the  responsibility,  the  stronger  the  affection,  the  more 
rigorous  the  application  of  these  means.  In  the  family  circle,  where 
the  most  positive  affection  weaves  its  net-work  of  pure  designs,  zeal- 
ously watching  the  best  interest  of  its  little  band,  is  to  be  found  the 
best  illustration  of  the  use  of  these  principles  for  the  purpose  of  per- 
fection ;  yet  they  are  not  confined  to  this  sacred  circle,  but  every- 
where, where  the  young,  the  ignorant,  the  inexperienced  or  imper- 
fect are  struggling  with  life's  difficulties,  and  under  the  oversight  of 
any  responsible  instructor,  social  order,  or  governmental  authority, 


MYSTERY.  '  235 

there  the  same  law  prevails,  the  same  means  are  applied,  accepted, 
as  a  matter  of  course,  and  believed  to  be  the  divine  order  of  the  uni- 
versal world.  This  being  the  indisputable  reality,  we  will  say  in 
the  next  place  that  a  thorough  knowledge  of  the  best  means  for  a 
certain  end,  constitutes  the  philosophy  of  an  object.  Yes,  more 
than  that,  we  will  say  that  the  means  that  may  be  used  to  accom- 
plish an  object,  whether  understood  or  not,  constitutes  the  true 
philosophy  of  attaining  that  object. 

Eeligion  being  admitted  to  be  engrossed  in  the  one  great  purpose 
of  perfection,  it  is  next  in  order  to  inquire  what  is  the  philosophy 
of  its  intention  ?  In  other  words,  what  are  the  means  by  which  its 
designs  may  be  effected  ?  Aside  from  the  exercise  of  direct  benev- 
olence, as  indicated  by  the  figurative  engraving  of  the  other 
shoulder-piece,  there  is  certainly  no  other  manner  than  that  belong- 
ing to  common  observation,  and  which  avowedly  has  a  foundation 
in  the  divine  plan.  But  to  us,  who  may  be  in  doubt  concerning 
the  principles  which  are  to  be  used  on  the  road  of  progress,  what 
can  be  said  of  our  uncertainty?  Why,  that  our  doubt  or  error 
makes  no  difference  as  to  the  true  philosophy  of  religion;  for  even 
if  it  be  hid  from  our  belief,  it  is  yet  a  living  truth,  exercised  by  God, 
the  founder  and  first  cause  of  all  visible  means.  But  it  is  legiti- 
mate to  watch  the  intimations  of  the  Creator's  purpose,  through  all 
the  channels  of  common  experience,  and  in  the  numerous  sugges- 
tions of  the  ceremonial  law;  for  even  untimely  curiosity  is  better, 
and  less  condemned,  than  unleavened  belief  and  indifference. 

Now,  the  facts  of  real  life  press  the  conviction  that  all  progress 
is  effected  by  those  principles  which  check,  encourage,  inspire  con- 
fidence, and  regulate  our  inexperienced  race.  Reason  seconds  the 
observation  of  our  senses,  and  declares  that  it  cannot  conceive  of  any 
other  means  than  those  so  generally  adopted,  so  practically  effectual, 
and  so  apparently  the  order  of  the  divine  law.  It  only  remains  to 
apply  this  same  help  in  attaining  the  great  object  of  religion,  and  we 
have  reached  the  point  where  we  may  say,  that  a  lively  appreciation 
of  the  facts  of  faith,  judgment,  punishment,  reward,  progression,  and 
the  doctrine  of  Satan,  constitute  the  main  forces  of  religious  induce- 
ment. From  the  long  history  of  the  past,  from  the  whole  appear- 
ance of  the  present,  and  from  all  reasonable  conceptions  of  the 
future,  there  can  be  no  other  means  to  train  the  human  will,  and 
fit  the  children  of  men  to  take  place  with  the  sons  of  the  morning 
and  the  angels  of  light.  What  then?  Why,  that  these  names 
should  be  upon  that  shoulder-piece  whose  distinction  is  one,  figu- 
rative of  philosophy,  in  connection  with  general  religion.  Next 
comes  the  curious  girdle;  and  what  of  it  ?    There  are  yet  the  miter. 


236  MYSTERY. 

the  girdle,  the  robe,  and  the  embroidered  coat;  and  still  there  are 
four  divisions  of  the  world's  associated  means,  which  are  presumed 
to  agree  with  these  separate  vestments  of  the  chief-priest.  They 
are  the  departments  of  science,  morality,  and  the  social  and  educa- 
tional interests.  The  latter  is  of  such  a  nature  as  to  correspond 
with  the  purpose  of  a  girdle.  The  girdle  in  question  appears  to 
have  belonged  to  the  ephod,  and  the  ephod  was  connected  with 
shoulder-pieces,  which,  with  the  ephod  itself,  seems  to  cover  broad 
ground  in  our  present  systems.  In  short,  the  girdle  belonging  to 
a  garment  that  may  imply  all  of  religion,  benevolence,  and  philoso- 
phy, could  not  mean  anything  short  of  the  comprehensive  system  of 
education  so  prominent  in  our  time,  and  which  is  of  such  decided 
benevolent,  religious,  and  philosophical  origin.  How  so?  Why, 
the  law  came  by  Moses,  and  has  impressed  its  provisions  upon  all 
nations,  founded  social  ordinances  and  moral  laws,  on  which  the 
educational  interest  relies,  and  from  which  it  derives  its  successful 
increase.  The  adherents  of  the  religious  system  have  been,  from 
time  to  time,  the  zealous  advocates  of  learning,  not  to  speak  of  the 
broad  foundation  laid  by  its  benevolent  provision  of  peace  and  good 
will.     When  Christianity  lacked,  Mohammedanism  supplied. 

When  science  was  in  the  background,  a  learned  priesthood  was 
continually  leading  out  suggestions  which  finally  called  science  and 
art  to  the  front,  and  though  a  mistaken  jealous  zeal  turned  the 
religious  ranks  in  antagonism,  the  question  is  still  pertinent : 
What  prepared  the  way  ?  Who  led  in  the  dark  ages  when  nations 
only  delighted  in  war,  and  education  was  limited  to  military  tactics  ? 
Then,  too,  we  may  speak  of  the  educational  interest  as  being  ad- 
vanced and  perfected  by  both  a  systemized  benevolence  and  general 
philosophy. 

These  have  often  reached  out  independent  of  the  revealed  system, 
inspiring  the  great  leaders  in  all  ages.  To  these  we  are  indebted 
beyond  measure.  Whether  directed  to  human  associations,  to  the 
order  of  the  heavens,  the  laws  of  nature,  or  to  deductions  of  divine 
existence  and  attributes,  they  have  left  a  bright  record  in  all  times, 
outweighing  considerations  of  attending  superstition,  and  handing 
down  to  us  models  of  belief  and  practice,  from  which  we  do  well  to 
copy.  The  theories  and  inferences  of  ancient  philosophy  come  to 
us  like  rough  diamonds.  Though  it  is  our  office  to  trim  and 
brighten  them,  they  have  their  own  inherent  quality.  Samples  of 
their  thoughts  and  theories  put  in  practice  also  reach  us,  resisting 
the  revolution  of  nations  and  the  wreck  of  ages  by  their  compact 
system  and  high  quality  of  benevolent  purpose.  Some  such  sys- 
tems have  effected  a  more  extended  and  positive  brotherhood  than 


MYSTERY.  237 

even  religion  itself.  Again  ;  half  of  the  world  at  one  time  and  in 
one  locality  has  been  quieted  in  patience,  civil  pursuit  and  educa- 
tional interest  by  this  same  natural,  inductive,  and  religious  phi- 
losophy. Seeing,  therefore,  that  religion,  benevolence  and  phi- 
losophy have  so  much  to  do  with  the  origin  and  maintainance  of  the 
educational  interest,  and  that  they  are  the  objects  of  the  ephod  and 
shoulder-pieces,  we  may  conclude  that  the  educational  department 
is  intended  by  the  curious  girdle  belonging  to  the  ephod. 

Its  purpose  was  evidently  to  bind  on  the  ephod  and  hold  it  in 
place.  Such  is  the  office  of  education,  as  related  to  religion.  Re- 
lax that  discipline  which  commences  at  the  family  hearth,  extend- 
ing up  through  district,  city,  county,  state  and  national  provisions 
of  moral  training,  and  that  ephod  of  religion  that  so  pointedly 
represents  the  divine  agency  of  God  in  the  world,  would  change 
character,  becoming  so  corrupt  as  no  longer  to  be  a  fair  repre- 
sentative; which  would  be  equal  to  the  robe  falling  from  the  sacred 
personification  of  God's  agency.  Yes;  cut  off  these,  and  all  those 
little  streams,  flowing  from  the  private  channels  of  thought,  dis- 
covery and  invention  into  the  great  river  of  systematic  education, 
working  out  the  curious  influence  which  stay  the  passions,  check 
the  appetite,  and  maintain  the  proprieties  of  life,  and  where  would 
be  the  boast  of  civilization,  the  glory  of  religion  ?  Left  without  sup- 
port and  recourse,  it  would  leave  all  to  relapse  back  to  that  bar- 
barism that  scarce  communicates  thought,  is  indifferent  to  the 
appearance  of  nature  or  the  existence  of  God,  regardless  of  the 
course  of  conduct;  and  being  deprived  of  that  instinct  that  steadies 
lower  animal  nature,  and  yet  exercised  by  the  tincture  of  intelli- 
gence which  subjects  to  preversion,  would  be  beset  by  base  passion, 
subjected  to  folly  and  madness,  and  rushed  to  consequent  ruin. 

The  miter  was  a  cap,  on  which  was  written,  "Holiness  to  the 
Lord."  This  inscription  characterizes  it,  so  that  we  may  assume 
it  denoted  morality.  Holiness  implies  correct  conduct,  and  moral- 
ity is  a  control  of  the  actions  without  the  aid  of  extraordinary  means, 
but  rather  from  believing  that  right  action  is  comely,  for  its  own 
sake.  It  may  be  thought  that  religion  is  the  most  appropriate  ob- 
ject on  which  to  inscribe  these  characters.  But  we  think  not,  be- 
cause religion  is  an  extraordinary  provision,  with  strong  measures 
and  strong  appeals  ;  whereas  morality  flows  a  pure,  voluntary  offer- 
ing. If  not  in  faith,  in  the  religious  sense,  it  is  yet  in  sympathy 
with  right  principle  and  with  the  design  of  the  great  Author,  which, 
after  all,  is  the  most  joractical  and  acceptable  holiness  becoming  man. 
But,  says  one,  how  is  religion  a  provision  of  strong  measures  and 
strong  appeals?     Why,  because,  like  a  restless,  dissatisfied  child, 


238  MYSTERY. 

it  imj^atiently  beseeches  of  the  future,  as  a  stimulant  to  its  conduct ; 
whereas  morality  patiently  accepts  the  situation,  observes  its  duties 
for  their  own  sake  and  the  law  of  the  parent. 

Religion  anticipates  and  threatens,  entreats  in  tears,  falling  on  its 
knees,  expects  and  requires  the  visits  of  angels,  and  to  be  advised  of 
the  Creator's  power  by  signs  and  miracles,  in  order  to  engage  its  at- 
tention and  secure  an  interest  in  the  moral  law ;  whereas  morality 
sends  up  offerings  of  assent  to  social  order  from  very  nature.     Re- 
ligion is  a  desperate  child,  which  will  see  of  immortality  and  future 
happiness  everlasting,  or  become  reckless  of  common  obligation, 
despising  the  present  and  sinking  in  despair;  whereas,  morality  is  a 
steady  light,  that  ever  shines  evenly  under  the  discouraging  aspects 
and  uncertainties  surrounding  us.    These  are  the  children  and  agency 
of  the  Almighty.     Which  should  have  the  honor  of  the  inscription, 
*' Holiness  to  the  Lord?"     We  think  the  one  who  x^ractices  it  the 
most  naturally.     Another  characteristic  of  religion  is,  that  it  seems 
to  require  an  organized  system  of  teaching  and  priestly  oversight ; 
otherwise,  it  does  not  fill  the  common  measure  of  proper  conduct. 
We  are  speaking  of  individual  cases,  but  generally  applying  to  the 
system.     With  them  it  is  either  a  special  devotion,  which  the  influ- 
ence of  the  organization  secures,  or  it  is  a  backsliding  condition  that 
admits  of  recklessness  from  pure  despair.     Believing  that  church 
connection  is  essential  to  spiritual  membership  above,  and  the  unde- 
fined salvation  of  the  belief,  it  makes  its  exclusion,  or  lack  of  mem- 
bership, a  pretense  to  enter  into  the  spirit  of  fallen  angels.     Being 
out  of  a  state  of  grace  and  under  the  condemnation  of  the  law,  ac- 
cording to  the  interpretation  of  the  Church,  the  individual  is  a  trans- 
gressor in  any  degree  of  offense,  and  therefore  not  particular  as  to 
the  degree  of  that  offense,  provided  he  is  not  molested  by  the  civil 
authorities.     Morality  is  not  subject  to  this  straightened  belief,  and 
without  any  reference  to  outside  circumstances  always  accepts  the 
responsibility  of  every  act,  and  restrains  itself  accordingly.     Hence, 
holiness  or  right  action  is  a  feature  of  its  character.      The  high- 
priests  put  on  this  cap  before  the  Lord  as  a  figure  true  to  the  fact 
and  history  of  the  world,  where,  in  all  violent  revolutions  that  have 
destroyed  men  or  depopulated  the  earth,  the  moral  and  just  have 
been  respected — true  to  the  general  satisfaction  with  which  right 
conduct  is  accepted  by  men,  to  the  voluntary,  unconditional  nature 
of  moral  principle,  and  to  the  estimate  that  the  All-wise  accords  of 
its  value.     Again  :  If  it  is  only  accepted  as  one  of  the  departments 
of  God's  agency,  it  is  thereby  constituted  holiness  unto  the  Lord, 
and  the  figure  seems  a  pointed  rebuke  to  the  disparagements  re- 
ligion is  inclined  to  allot  to  moral  influence. 


MYSTERY.  239 

In  conclusion,  we  will  suppose  the  following  figure  to  be  the  mi- 
ter, and  so  writing  upon  it  its  philosophical  object,  we  turn  to  other 
parts  of  the  sacred  dress. 

Miter. 


Moral 
Department. 


There  was  a  robe  all  of  blue,  with  a  hem  of  blue,  purple,  and 
scarlet,  varied  with  golden  bells.  All  the  other  parts  of  these  vest- 
ments were  colored  with  blue,  purple,  and  scarlet,  which,  as  we 
have  explained  in  treating  of  the  tabernacle,  are  intended  to  show 
the  exercise  of  the  intellect,  sentiment,  and  passion,  respectively.* 
All  those  forces  enumerated  are  operated  by  almost  an  equal  enlist- 
ment of  the  various  faculties.  For  instance,  morality  has  an  exist- 
ence by  an  enlightened  contest  with  the  passional  nature,  which 
also  involves  the  sentimental.  Then  the  intellect  is  enlisted,  also, 
and  the  coloring  is  figuratively  blue,  purple,  and  scarlet.  The  same 
may  be  said  of  philosophy  of  a  mental  cast,  directed  principally  to 
the  existence  and  the  nature  of  God,  in  connection  with  the  prompt- 
ings and  destiny  of  man. 

Keligion,  also,  is  an  appeal  to  the  sentiment  and  passions,  but 
also  operated  by  the  intellect.  The  same  is  true  of  the  govern- 
mental and  social  systems;  and,  therefore,  the  blue,  purple,  and 
scarlet  in  the  garments  pointing  particularly  to  these  departments. 

Now,  science  is  the  only  division  that  can  agree  with  the  descrip- 
tion of  the  robe  all  of  blue;  because  it  is  the  only  department  oper- 
ated almost  wholly  by  the  exercise  of  the  intellect.  AVe  may  say 
wholly,  with  the  exception  of  what  it  has  to  do  with  sentiment  and 
passion,  as  mere  objects  of  its  critical  examination;  and?*  this  much 
is  explained  by  the  hem  of  the  garment  being  of  blue,  purple,  and 
scarlet.  On  the  hem  there  were  the  forms  of  pomegranates  and  gold- 
en bells  alternating  around  the  entire  hem.  Besides  these  two 
features,  there  were  the  three  mentioned  colors  in  the  work  of  the 
pomegranates.  Well,  then,  beginning  with  the  gold,  we  may  say 
that  it  is  the  most  select  emblem  of  the  elementary  and  mineral 
kingdom,  and  was  in  the  hem  of  the  garment  to  represent  one  of 
the  three  grand  objects  of  science.  These  three  objects  are  the 
mineral,  vegetable,  and  animal  spheres  of  interest.  The  animal  is 
properly  presented  by  the  colors  of  blue,  purple,  and  scarlet,  be- 
cause intellect,  sentiment,  and  passion  are  its  characteristics.     The 

*  See  page  189. 


24:0  MYSTERY. 

pomegranate  is  a  fruit  of  very  choice  quality;  and  believing  that  the 
term  vegetable  will  be  understood  to  include  all  things  growing  out 
of  the  earth,  we  may  say  that  it  is  a  choice  emblem  of  the  vegetable 
kingdom,  as  gold  is  of  the  mineral.  As  for  the  main  pursuit  of 
science,  engaged  with  the  cold  facts  of  nature,  there  is  little  call 
for  the  exercise  of  the  sentiments  and  passions;  but  when  it  arrives 
at  its  higher  objects,  and  analyzes  the  nature  of  animals  and  men, 
we  have  the  coloring  of  the  faculties  peculiar  to  men  and  animals. 
Besides,  too,  the  pomegranates  themselves  bore  the  same  variegated 
appearance,  thus  showing  the  extent  of  that  penetrating  search, 
which  has  not  only  reached  the  properties  of  all  matter,  but  also 
the  relation  they  may  bear  to  the  organized  faculties  themselves. 
The  vegetable  form  of  matter  is  the  one  which  is  chiefly  appropriated 
to  the  use  of  men  and  animals.  The  idea,  therefore,  of  varying  the 
emblem  of  the  vegetable  kingdom  with  the  colors  of  the  intellect, 
sentiment,  and  passion,  seems  to  bear  on  the  adaptibility  of  food, 
and  its  result  in  the  production  of  visible  faculties. 

With  this  long  blue  robe,  and  the  arrangement  of  its  border,  the 
high-priest  came  before  the  Lord  with  the  sound  of  bells  giving 
notice  of  his  approach,  and  attracting  attention  by  the  glory  of  his 
whole  apparel.  He  was  particularly  enjoined  about  the  noise  or 
sound  of  these  bells,  which  suggests  the  propriety  of  noticing  them 
further. 

Gold  has,  by  this  system,  been  explained  to  be  emblematic  of  a 
special  medium  of  intelligence,  and  there  is  something  exceptional 
to  science  when  compared  to  other  departments  of  this  life.  It  has 
its  foundation  in  the  indisputable  facts  of  the  observation  and  senses, 
and  therefore,  appeals  to  men  with  great  force.  From  time  to  time 
it  has  entered  the  arena,  bearing  triumphantly  a  great  discovery; 
creating  general  attention,  and  often  religious  alarm.  It  has  a  pos- 
itive quality  about  it,  undoubtedly  derived  from  the  nature  of  the 
objects  with  which  it  deals,  and  a  weight  in  its  arguments  that  will 
secure  general  attention,  like  the  philosophical  meaning  indicated 
by  gold,  and  the  sound  enjoined  upon  the  chief-priest  from  the 
border  of  this  robe. 

Still,  for  the  sake  of  illustration,  the  form  of  the  department  is 
submitted,  agreeing  with  the  robe  of  blue,  and  marked  with  its 
corresponding  object: 


MYSTERY. 
Robe  of  Blue. 


241 


The  embroidered  coat  is  left  to  the  other  remaining  division  known 
and  denominated  as  the  social. 

Embroidery  supposes  a  ground-work  on  which  is  wrought  various 
figures  and  fillings.  Such  a  cloak  as  this  is  a  true  type  of  the  social 
agency  outside  of  those  divisions  already  enumerated  and  applied. 
The  ground-work  is  suggested  in  the  term  social  apartment,  con- 
sisting chiefly  in  organizations  of  a  purpose  of  mutual  benefit  and 
improvement.  But,  when  observing  this  character  of  God's  agency 
in  the  earth,  it  is  perceived  that  there  are  many  and  various  insti- 
tutions of  this  cast.  Not  only  so,  but  the  term  social  covers  a  ground 
which  admits  of  the  purposes  and  interests  of  other  organizations  of 
religious,  governmental,  and  perhaps  benevolent  character.  "What- 
ever, then,  may  be  wrought  in  this  ground-work  of  a  foreign  nature, 
presents  this  aspect  of  varied^gures  and  appearance. 

The  social  department  embraces  the  family  ordinance,  which  is 
also  a  governmental  provision.  The  variety  is,  however,  accounted 
for  by  the  problem  that  society  presents.  The  divers  theories  of 
its  true  philosophy  lead  to  curious  experiments  and  even  doubtful 
institutions.  All  this  works  out  that  experience  that  leads  to  prog- 
16 


242  MYSTERY. 

ress,  and  as  an  existing  state  of  facts  in  our  times,  ought  to  have 
been  represented.  Indeed,  we  suppose  that  the  Creator  is  not  so 
severe  and  unmindful  of  the  means  by  which  men  are  perfected,  as 
either  utterly  to  condemn  an  erroneous  system,  or  to  ignore  its  ex- 
istence; because,  if  such  a  course  were  pursued  as  to  individuals 
or  organization,  all  would  either  be  cut  off  or  not  vouchsafed  a 
notice. 

Therefore,  under  the  uncertainty  that  surrounds  the  social  prob- 
lem, if  we  find  a  system  operates  with  bad  effect  and  poor  success, 
it  is  better  to  treat  it  with  a  charity  that  shows  sympathy  in  the  dis- 
tress of  error  and  misfortune,  than  to  make  bitter  and  sweeping- 
condemnations.  It  is  remarkable  of  the  offerings  of  the  Jewish  law, 
that  they  were  to  be  without  blemish,  and  yet  there  is  no  conceiv- 
able and  satisfactory  application  of  sacrifices,  unless  it  is  to  systems, 
which,  in  the  light  of  perfection,  have  blemishes  of  error.  Not  only 
so,  but  it  is  the  very  object  of  the  sacrifice  itself  that  the  system 
subjected  should  be  cleansed  from  all  superfluities,  and  its  real 
essence  of  truth  remain  an  atonement  for  men. 

Now,  how  is  it  that  it  is  pronounced  without  blemish,  unless 
God  accepts  it  under  the  circumstance  of  its  existence  and  in  the 
stage  of  its  progress.  The  warning  not  to  call  common  what  God 
has  accepted  has  a  particular  application  here.  We  infer  that 
there  is  no  blemish  in  the  character  that  is  the  best  that  the  sur- 
rounding circumstances  and  the  stage  of  progress  affords;  that  con- 
demnation is  not  appropriate  in  the  severe  sense,  and  that  it  is  the 
order  of  the  divine  law  that  perfection  is  moved  from  stage  to 
stage.  Even  an  error,  if  it  be  a  means  of  attack  whereby  a  true 
foundation  is  purged,  may  be  identified  with  a  clean  offering  with- 
out blemish. 

"We  firmly  believe  that  there  are  bases  of  belief  and  doctrine  per- 
vading the  church  that  are  erroneous  in  the  extreme,  and  yet  they 
have  served  the  purpose,  by  their  aggressive  nature,  to  thoroughly 
sift  the  foundation  of  others  which  are  right,  so  as  to  leave  them 
what  they  ought  to  be,  the  light  of  men  and  a  guide  to  the  inex- 
perienced. 

Now,  what  of  these  erroneous  systems?  Why,  in  the  light  of 
their  purpose,  according  to  the  order  of  this  life,  they  also  may, 
temporarily,  be  pronounced  without  blemish  and  be  a  clean  offering. 
At  least  as  much  may  be  said  of  those  systems  which,  laboring  in  er- 
ror, feel  the  pressure  of  progress,  and  responding  to  outside  attack, 
turn  on  the  foundation  of  their  opponents  like  a  refining  fire.  This, 
however,  places  them  in  the  position  of  those  who  officiate  in  the  sac- 
rifice agreeing  with  an  agency  pronounced  clean,  if  not  holy,  because 


MYSTERY.  243 

it  is  part  of  the  great  means  of  perfection.     Independent  of  this 
view,  the  fact  is  that  most  of  those  sj^stems  we  condemn  still  have 
some  qualities,  which,  when  sifted  down  and  properly  separated,  be- 
come an  important  part  in  the  atoning  principle.     Such  is  even  true 
of  many  whose  general  foundation  is  false.     These  remarks,  though 
having  a  bearing  on  the  application  of  sacrifice,  also  explain  the 
subject  before  us.     The  inference  to  be  made  is,  not  that  what  is  is 
right  and  altogether  accepted,  but  it  should  be  that  what  is,  ought 
to  be  represented  by  the  prophetic  picture  of  society;  and,  inas- 
much as  much  that  is  erroneous  is  used  as  a  means  to  work  out  the 
end  of  God's  benevolent  purpose,  it  will  account  for  the  variegated 
appearance  of  the  embroidered  coat,  that  admits  of  a  place  for 
typifying  all  the  theories,  diverse  systems,  and,  perhaps,  blunder- 
ing experiments  of  modern  society.     Suppose  the  following  figure 
to  represent  the  embroidered  coat,  then  let  truth  and  charity  select 
from  varied  forms  the  characters  to  be  wrought  in  the  ground- 
work.    If  you  will  be  too  fastidious,  you  must  deny  the  application 
here  submitted,  because  it  presupposes  a  diversity  of  theory  and 
practice  in  the  same  agency  and  purpose.     If  you  are  liberal,  there 
are  flowers  of  curious  bud  and  leaf  on  every  stream ;  there  are  fruits 
of  fine  quality,  as  well  as  of  bitter  taste;  plants  that  spring  fresh 
and  perish  not  with  the  heat  of  the  sun,  but,  withstanding  cold, 
storm,  and  drouth,  mature  in  season;  whilst  all  trees  beside  the 
great  rivers  yield  fruit,  pleasant  and  comely,  like  that  of  Para- 
dise, adapted  to  wisdom.   All  these  are  gathered,  prepared,  brought 
to  the  stand,  and  cried  in  the  market.     But  it  is  a  confused  scene, 
where  diverse  tastes  and  interests  strive  with  each  other;  where  the 
noise  and  bustle  is  not  favorable  to  calm  judgment  and  importunity 
in  the  spirit  of  the  gathering. 


244 


MYSTEKY. 
Embboidered  Coat, 


But  that  agency  of  God  in  this  earth,  which  it  is  the  design  of 
the  chief -priest's  garments  to  prefigure,  is  taken  up  again  in  an- 
other form,  by  the  plan  and  pattern  of  the  temple.  The  appointed 
dress  shows  merely  the  divisions  and  character  of  the  institutions, 
and  their  connection  with  the  designs  and  operation  of  Providence; 
but  the  temple  shows  the  graduated  process,  step  by  step,  that  at- 
tains the  object  wrought  out  by  the  Almighty  through  means  of 
these  agents.  For  instance,  the  appointment  of  the  temple  shows 
several  courts  and  corresponding  gates  of  entry.  In  order  to  enter 
the  temple  proper,  they  had  to  pass  through  these.  The  temple 
itself  is  presumed  to  be  the  highest  attainment,  resulting  from  the 
exercise  and  improvement  of  the  highest  faculty.  For  this  reason, 
it  includes  the  physical  and  ments^l  faculties,  as  typified  by  the 
tabernacle,  and  also  those  glorious  achievements  in  art,  science, 
and  religion,  that  the  covering  of  the  tabernacle  illustrated. 

Now,  seeing  that  those  forces,  identified  with  the  agency  of  God, 
are  the  means  to  carry  forward  the  progress  of  life,  we  may  pre- 
sume on  their  also  being  identified  with  the  gates  of  entry,  and  that 
the  several  stages  of  government,  science,  and  religion,  presenting 
different  states  of  those  institutions,  account  for  the  several  courts 
surrounding  the  temple.  Indeed,  if  we  find  these  departments  em- 
bracing the  whole  means  of  progress,  it  is  impossible  to  conceive  of 
a  gate  of  entry  except  through  them,  especially  if  we  conceive  that 
the  temple  is  a  state  of  attainment  which  those  agencies  have  been 
reaching  after.  Again,  if  the  temple  is  a  state  of  scientific,  govern- 
mental, and  religious  attainment,  it  is  impossible  to  conceive  of  a 
consistent  court  to  that  temple,  except  in  the  several  stages  through 
which  these  institutions  have  to  pass  in  reaching  that  pinnacle  of 


MYSTERY.  245 

attainment,  agreeing  with  the  temple  proper.  "We  shall,  therefore, 
conclude,  in  the  first  place,  that  the  gates  of  the  courts  relate  to 
the  chief  agency  of  progress,  such  as  government,  science,  and  re- 
ligion; and  in  the  second  place,  that  the  several  distinct  stages  of 
those  agencies  constitute  the  several  courts  surrounding  the  temple. 
This  will  be  better  explained  as  we  proceed  to  consider  the  pattern 
of  the  temple  and  its  application  to  the  institutions  of  this  world. 

Concerning  the  exact  form  of  this  building,  there  are  various 
opinions,  and  it  seems  that  there  has  been  a  variation  in  the  form 
itself.  Though  a  sacred  institution,  and  one  thought  necessary  to 
the  existence  of  the  Jewish  nation,  it  seems  to  have  suffered  a 
change  from  original  pattern  even  in  their  hands.  However,  the 
change  is  not  material,  and  is  accounted  for  by  the  temporary  con- 
venience of  carrying  on  the  laborious  ceremony  of  the  altar,  or,' 
perhaps,  by  the  outside  influence  of  invading  nations,  and  the  inter- 
fering presumptions  of  the  conquerors.  It  matters  not  what  now 
is  the  existing  pattern,  what  was  the  form  of  Herod's  temple,  or 
what  the  variation  that  long  periods  of  time  and  the  exigencies  of 
circumstances  have  produced. 

The  only  proper  course  to  pursue,  in  order  to  arrive  at  the  form 
of  the  original  structure,  so  far  as  to  serve  the  typical  purpose,  is 
in  a  critical  study  of  the  recorded  description  as  found  in  the  sacred 
scriptures.  True  it  is,  that  with  the  exception  of  the  book  of  the 
Prophet  Ezekiel,  there  is  no  particular  description  of  the  temple 
and  its  courts  to  be  found  in  the  Bible.  Even  this,  though  ap- 
parently an  exact  one,  leaves  much  to  be  gathered  by  inference. 
The  account  which  the  books  of  Kings  and  Chronicles  present,  is 
quite  brief,  and  relates  mostly  to  the  inner  building  or  temple 
proper,  and  not  to  the  courts  and  their  entrance.  By  their  showing, 
there  were  two  courts  outside  the  temple,  and  a  great  court  still  out- 
ward. Ezekiel  particularizes  the  measurement  of  these  two  inner 
courts,  and  also  makes  mention  of  the  great  space  without.  He 
does  not  declare  positively  of  the  existence  of  one  of  the  inner 
courts  at  all,  but  he  makes  particular  measurement  of  the  gates  of 
two  courts,  and  by  making  the  comparative  mention  of  the  inner 
court,  leaves  the  matter  plain  that  there  were  two  apartments  out- 
side of  the  temple  proper,  of  marked  importance.  Though  he  does 
not  give  the  measurement  of  the  outer  court,  he  yet  gives  the  dis- 
tance from  gate  of  the  inner  to  that  of  the  outer,  thereby  furnishing 
an  index  to  the  dimensions  of  the  outside  court.  We  mean  the 
second  court  from  immediately  outside  of  the  temple. 

The  other  great  space  seems  to  be  intended  for  that  primitive  state 
of  society  wherein  the  conditions  and  circumstances  are  unfavorable, 


246  MYSTERY. 

and,  therefore,  we  shall  take  no  further  notice  of  it,  according  to 
the  mere  mention  that  is  made  in  the  descriptions  of  the  temple. 
When,  therefore,  speaking  of  the  inner  and  outer  court,  it  will  be 
understood  to  mean  the  two  immediately  adjoining  the  temple.  It 
is  proper,  also,  to  mention  that  there  is  a  great  diversity  of  opinion 
as  to  the  form  and  arrangements  of  the  temple,  even  when  taking 
the  scriptural  account  as  the  authority. 

This  is  accounted  for  by  the  imperfect  manner  of  description 
which  prevailed  both  at  the  time  of  the  originally  recorded  measure- 
ments, and  at  the  time  of  the  English  translation.  We  doubt  not, 
that  with  the  facilities  our  present  improved  language  affords,  that 
any  man  of  ordinary  ability,  and  with  a  clear  idea  of  what  the  form 
of  the  temple  really  was,  can  describe  it  so  that  it  will  be  understood 
at  the  reading;  but  Ezekiel,  under  more  unfavorable  circumstances, 
presents  us  with  an  account  over  which  a  sensible  man  might  indeed 
become  mad,  and  a  skilled  architect  come  short  of  understanding; 
we  mean,  in  case  an  exact  idea  and  form  of  that  sacred  structure 
were  required,  and  the  wise  man  and  the  architect  were  held  re- 
sponsible to  reproduce  all  that  belonged  to  the  ancient  temple,  from 
the  mere  description  of  Ezekiel.  Even  in  an  imperfect  state  of 
language,  we  can  find  no  excuse  for  violating  the  common  principles 
of  order,  which  under  any  circumstances,  is  not  natural.  It  is  not 
natural  except  in  case  of  individual  defect  and  lack  of  descriptive 
ability. 

But  so  great  is  the  want  of  a  systematic  plan  of  description,  and 
proper  selection  of  terms  in  the  writing  of  Ezekiel,  in  relation  to 
the  temple,  that  it  is  suggestive  Of  either  defective  peculiarities  of 
the  person,  or  a  positive  intention  to  hide  the  form  of  a  building  it 
was  the  professed  object  to  describe.  In  the  latter  view,  seeing 
that  it  is  a  prophetic  form  of  information,  it  undoubtedly  partakes 
of  the  reserve  so  remarkable  in  the  writings  of  all  the  prophets. 
But  the  chief  defect  in  them  all,  is  a  lack  of  system,  which  accounts 
for  the  disconnected  assertions,  the  sudden  interruptions,  the  general 
flighty  style,  and  the  consequent  uncertainty. 

This  deficiency  is  seen  all  the  way  through  the  Old  Testament, 
and  is  an  index  to  both  the  general  state  of  knowledge  then  pre- 
vailing, and  the  half  expressed  character  or  reserved  policy  of  the 
scripture  writings.  Several  sources  of  defective  expressions  combine 
against  the  writings  of  Ezekiel,  so  that  if  it  were  the  intention  that 
an  exact  picture  of  the  temple  was  to  be  preserved,  founded  on  the 
description  of  that  prophet,  we  may  well  question  its  utility,  and 
the  connection  of  divine  authority. 

But  we  do  not  see  the  necessity  of  preserving  the  exact  appear- 


MYSTERY.  247 

ance  or  measurement,  even  for  the  purposes  of  a  typical  character, 
providing  the  general  divisions  and  the  way  of  approaching  them 
and  entering  through  the  gates  is  preserved.  So  far  as  the  design 
is  concerned,  by  the  showing  of  the  temple  and  courts,  if  there  is  a 
general  form  and  division  ascribed  to  the  temple  that  has  withstood 
all  coloring  of  circumstance,  and  which,  on  the  authority  of  all  that 
is  written  of  the  temple  is  undoubted,  the  requirement  of  the  case 
is  met  and  the  particulars  preserved  equal  to  the  discernible  facts 
and  appearance  of  this  world,  for  we  may  not  judge  that  all  the  mi- 
nor details  of  the  Jewish  ceremonies  have  a  direct  bearing  on  the 
facts  of  life,  because  many  of  them  were  instituted  as  secondary  to 
the  system  of  types,  and  were  involved  as  a  matter  of  convenience, 
beauty,  or  necessity. 

While  we  do  not  believe  that  the  account  of  the  temple  and  courts 
as  found  in  Kings  and  Chronicles  reach  to  the  extent  which  it  was 
the  divine  purpose  to  represent  in  typical  character,  and  hence,  ac- 
cept the  necessity  of  Ezekiel's  efforts,  we  cannot  maintain  that  the 
exact  measurements  and  ideal  form  presented  to  the  vision  of  that 
prophet  are  material.  For  instance,  the  books  of  Kings  and  Chroni- 
cles give  us  the  divisions  of  the  temple  and  the  number  of  the  courts, 
the  same  as  the  prophetical  writings  of  Ezekiel,  but  they  do  not 
mention  the  order  of  entering  the  gates,  the  number  of  rooms  met 
with  in  entering  the  courts  and  around  the  walks — scarcely  mention 
the  gates  themselves.  For  the  purpose  of  typical  showing,  the  de- 
scriptions of  the  temple  and  courts,  outside  of  the  book  of  Ezekiel, 
can  only  present  a  general  picture  of  the  states  and  divisions  of  so- 
ciety, not  more  remarkable  than  what  the  high-priest's  garments 
furnish ;  so  general,  in  fact,  that  the  application  of  the  temple  to 
existing  institutions  of  life  might  only  be  made  as  a  subordinate 
and  confirmatory  evidence  of  Grod's  agency  in  events  through 
great  institutions.  But  we  have  said  that  the  design  of  the  temple, 
though  involving  the  same  objects  as  the  chief -priest's  robes,  is  to 
show  the  graduated  nature  of  those  objects,  the  principles  with 
which  they  operate,  and  the  stages  through  which  they  pass.  The 
books  of  Kings  and  Chronicles  not  furnishing  this  typical  definition, 
the  prophet  Ezekiel  is  authorized  to  fill  the  vacancy,  and  present  us 
with  the  inner  objects  and  principles  of  the  world's  progress.  His 
being  an  office  of  particularizing,  he  has  observed  his  charge,  and 
submitted  an  exact  measurement,  exceeding  even  the  apparent  ne- 
cessities of  the  case.  It  may,  indeed,  be  a  satisfaction  to  know  the 
precise  form  and  appearance  of  that  sacred  temple  figuring  so  promi- 
nently in  the  Jewish  ceremonies ;  but  whatever  Ezekiel  may  have 
seen  or  seems  to  describe,  it  is  doubtful  whether  a  building  can  be 


248  MYSTERY. 

erected  by  the  aid  of  that  description,  and  indisputably  claimed  to 
be  the  exact  counterpart  of  the  Jewish  temple  and  courts  belonging. 
What  then  ?  Perhaps  it  was  the  design  that  there  should  not  be, 
so  that  those  temporary  types,  when  effecting  their  purpose,  might 
pass  from  memory  and  sight  forever,  and  no  likeness  or  similitude 
of  anything  in  heaven  or  earth  remain  to  be  an  idolatrous  stumbling 
block.  However,  there  must  have  been  a  design  in  the  vision  of  the 
temple  by  Ezekiel,  which  is  fully  met  according  to  the  efficiency  of 
divine  intention. 

Therefore,  the  inquiry  arises,  what  has  Ezekiel  added  of  a  definite 
character  that  may  be  accepted,  and  enter  into  the  list  of  typical 
intimation?  In  one  sense,  we  may  answer  the  question  by  saying 
that  all  he  has  added  may  be  accepted  and  enter  the  list,  because  he 
has  made  a  specialty  of  particularizing  the  gates  of  admission.  In 
another  sense,  so  far  as  it  bears  on  the  attempt  to  preserve  the  exact 
idea,  or  even  general  building  of  the  temple,  there  is  but  little  ad- 
ditional information,  so  that  the  office  of  Ezekiel's  vision  is  rather 
to  specify  the  order  of  passing  through  the  courts  and  entering  the 
temple  within.  In  the  light  of  this  one  object,  the  mission  of  that 
prophet  rises  to  an  importance  equal  to  that  of  any  of  the  inspired 
agents,  because  the  facts  and  objects  belonging  to  the  entrance  of 
the  gates,  as  well,  as  the  number  of  the  gates  themselves,  are  defi- 
nitely and  intelligibly  described.  True,  some  things  are  gathered 
by  inference  rather  than  positive  declaration,  but  it  is  inference  of 
such  a  nature  as  to  insure  the  acquiescence  of  the  critic.  Believing 
that  the  arrangement  of  these  courts  and  the  entering  of  these 
gates,  as  delineated  by  Ezekiel,  have  a  bearing  on  the  religious,  gov- 
ernmental, and  scientific  departments  of  society,  and  the  stages  and 
states  through  which  they  may  be  traced,  we  will  submit  a  draw- 
ing of  the  two  courts,  with  their  gates,  inside  chambers,  and  the 
temple  within.  What  is  needed  by  way  of  explanation  will  be 
added  as  we  proceed,  and  can  be  compared  with  the  drawing  and 
with  Ezekiel's  description  itself.  We  shall  avoid  all  theory, 
except  in  immaterial  points,  and  confine  ourselves  to  the  intel- 
ligible facts  of  the  description.  What  is  meant  by  immaterial 
points,  is  the  exact  form  of  a  chamber  or  arch,  and  the  general 
architectural  appearance,  etc.,  etc. 


MYSTERY. 
West. 


249 


5  . 


m 


East. 


The  drawing  is  on  the  scale  of  about  22  cubits  to  the  quarter  inch. 
Every  object  presented  in  the  two  courts,  as  well  as  the  courts 
themselves,  is  in  the  proportionate  dimensions  to  each  other,  which 
the  measurement  in  cubits  describes,  so  that  the  drawing  shows 
the  comj)arative  size  of  the  courts  and  the  chambers  within.  There 
is  some  doubt  about  the  size  of  the  thirty  chambers  which  are  said 
to  be  on  the  pavement  which  are  not  described  by  measurement  nor 
located  on  the  pavement  in  any  particular  place  by  EzekieFs  vision. 
These  are,  therefore,  given  a  size  agreeing  with  the  dimensions  of 
the  court  in  which  they  were  placed,  and  are  assigned  a  position  in 
a  theoretical  relation  to  the  gates.  They  show  on  the  chart  imme- 
diately adjoining  the  arched  gateway,  and  five  on  each  side  of  each 
gate. 

The  outer  court,  whose  wall  was  six  cubits  thick,  has  its  outlines 
marked  on  the  chart  by  the  dark  space,  representing  six  cubits,  ac- 
cording to  the  scale.  The  space  included  by  this  wall  was  square, 
and  measured  three  hundred  cubits  on  each  of  the  four  sides.    One 


250  MYSTEEY. 

hundred  cubits  inside,  or  directly  in  the  middle  of  this  outside 
court,  was  the  inner  court,  which  was  also  square,  and  measured 
one  hundred  cubits  on  each  of  the  four  sides.  Within  this  inner 
court,  the  temple  proper  was  placed.  Its  foundation,  or  the  space 
that  it  occupied  on  the  ground  is  shown  by  the  heavy  line  there  en- 
closing a  long  narrrow  space. 

The  lesser  line  on  the  two  sides  shows  the  foundations  of  the  side 
chambers  that  were  built  against  the  temple,  but  which,  from  being 
ninety  in  number  and  in  three  stories,  cannot  be  represented  in  the 
drawing.  The  temple  proper,  marked  by  the  heavy  line  above 
spoken  of,  was  twenty  cubits  wide  and  sixty  cubits  long;  and  imme- 
diately in  front,  or  to  the  east,  adjoining  this  temple,  was  the  porch 
of  twenty  cubits  long  and  eleven  cubits  broad.  This  porch  is  shown 
in  front  of  the  temple  proper,  projecting  beyond  the  space  for  the 
side  chambers.  The  temple  proper  was  divided  so  as  to  assign  one 
third  of  its  space  for  the  holy  of  holies,  which  was  on  the  west  end, 
and  is  shown  by  a  cross  line  one  third  of  the  distance  from  the 
west  end  of  the  temple  proper.  The  temple  being  twenty  cubits 
wide,  made  this  space  for  the  secret  place  just  twenty  cubits  square. 

Such  is  a  brief  sketch  of  the  courts,  and  the  temple  proper  and 
its  divisions. 

The  next  thing  in  order  is  the  gates  of  entrance.  In  the  out- 
side court  there  was  a  gate  of  fifty  cubits  long  and  twenty-five 
broad  on  the  north  side,  which,  commencing  at  the  opening  in  the 
wall,  extended  its  length  inward  by  some  sort  of  constructed  arch- 
way, that  admitted  of  little  chambers  on  each  side  of  the  entrance, 
or  open  passage  of  the  gate.  Immediately  opposite  this  gate  of  the 
outer  court,  there  was  a  gate  in  the  inner  court  of  the  same  length 
and  breadth;  but  its  extending  length  from  the  opening  in  the  wall 
was  the  reverse  of  that  of  the  outer  gate;  so  that  it  reached  fifty 
cubits  outward,  by  the  construction  of  its  arches,  and  joined  the 
end  of  the  gate  of  the  outer  court.  In  other  words,  the  gate  of  the 
outer  court  extended  its  length  inward,  whilst  the  gate  of  the  inner 
court  extended  its  length  outward,  so  that  they  joined  together  oc- 
cupying the  whole  distance  from  the  outside  to  the  inside  court, 
which  was  one  hundred  cubits  by  measurement. 

On  the  east  side  of  the  outer  court,  the  gate  was  arranged  in  the 
same  way,  was  of  the  same  dimensions,  and  connected  with  the 
gate  in  the  inner  court  in  the  same  manner.  The  same  is  true  of 
the  south  sides  of  the  outer  and  inner  courts.  In  fact,  the  descrip- 
tion of  the  north  gates  of  the  inner  and  outer  courts  will  serve  for 
the  other  two  sides,  south  and  east,  where  gates  were  placed  and 
arranged  in  the  same  manner. 


MYSTERY.  251 

On  eacli  side  of  each  gate,  both  in  the  inside  and  outside  courts, 
there  were  little  chambers  of  six  cubits  square,  three  on  each  side 
of  each  gate,  that  were  somehow  formed  in  the  archway,  or  by  va- 
cancies in  the  archway.  It  is  said  that  "  between  every  little  cham- 
ber there  was  five  cubits,'*  so  that  it  is  probable  that  the  little 
chambers  were  between  the  columns  of  the  arches,  and  that  the 
space  occupied  by  these  columns  were  five  cubits.  This  is  one  of 
the  immaterial  points  of  which  we  have  spoken;  but  in  order  to 
show  the  design  of  the  court,  we  have  allotted  the  little  open  spaces 
to  the  chambers  of  the  gate,  and  the  dark  squares  to  the  intervening 
columns  of  the  archway.  By  casting  a  glance  at  the  drawing,  it 
will  be  seen  that  there  were  thirty-six  of  these  little  chambers  at- 
tached to  the  gates,  six  to  each  gate,  three  on  each  side. 

Just  on  the  inside  of  the  wall  of  the  outer  court,  where  the  gate 
entered  the  wall,  and  in  the  open  passage  of  the  gate,  there  was  a 
porch  of  eight  cubits  long,  and  probably  as  much  narrower  than  the 
rest  of  the  gate  as  the  distance  that  the  side  chambers  extended  on 
each  aide  from  the  open  passage.  So  we  have  judged  it  to  be  con- 
structed according  to  the  description;  and  even  if  the  porches  were 
flush  with  the  line  of  the  side  chambers,  the  setting  in  of  the  space 
of  the  porches  will  serve  to  illustrate  their  place  at  the  beginning 
and  end  of  the  gates.  Just  outside  of  the  wall  of  the  inner  court, 
the  same  sized  porches  were  formed  and  attached  to  the  archway  of 
the  gate. 

Directly  at  the  point  where  the  gate  of  the  outside  court  and  the 
gate  of  the  inside  court  came  together,  there  must  have  been  a 
porch  of  eight  cubits,  half  of  which  properly  belonged  to  the  inside 
gate,  and  half  to  the  outside  gate;  but  which  together,  formed  a 
porch  of  eight  cubits  long,  common  to  both  gates.  This  conclusion 
is  arrived  at  by  the  detailed  descriptions  of  each  gate,  especially  re- 
lating to  its  length.  For  instance :  the  whole  gate  is  fifty  cubits 
long;  but  in  detailing  the  length,  it  gives  the  chambers  to  extend 
six  cubits  each,  so  that  that  would  make  eighteen  cubits;  then  the 
spaces  of  five  cubits  between  for  the  arches  or  columns  of  the  arches. 
If  a  column  began  and  ended  the  general  archway  of  the  gate,  (which 
is  probable),  there  would  be  four  columns  to  occupy,  at  five  cubits 
each,  a  space  of  twenty  cubits.  Then  add  the  eight  cubits  for  the 
porch  immediately  inside  or  outside  the  wall,  according  as  the  gate 
of  the  inner  or  outer  court  may  be  taken  as  a  sample,  and  there  are 
the  forty-six  cubits  in  all,  so  far.  This  leaves  a  lack  of  four  cubits 
to  complete  the  length  of  the  gate.  Taking  this  in  connection  with 
the  fact  that  there  ought  to  be  a  walk  from  the  junction  of  the  inner 
and  outer  gates,  extending  from  gate  to  gate  around  the  court,  it  is 


252  MYSTERY. 

probable  that  a  porch  was  erected  at  this  point  for  the  purpose  of  a 
continuous  walk  around  the  court.  A  walk  was  called  a  pavement, 
and  it  does  speak  of  the  lower  pavement  in  the  outside  court,  thus 
showing  that  there  was  more  than  one  walk.  Then,  according  to 
the  arrangement  of  the  gates  which  extended,  the  inner  one  out, 
and  the  outer  one  in,  filling  the  whole  space,  there  were  but  three 
places  where  a  pathway  or  walk  could  diverge  from  the  gates.  One 
of  those  places  was  at  the  porch  of  the  outside  gate  immediately  in- 
side the  wall;  another  was  directly  on  the  outside  of  the  wall  of  the 
gate  of  the  inner  court,  where  a  corresponding  porch  is  described. 
The  remaining  place  could  only  be  at  the  junction  of  the  gates, 
where,  in  the  space  common  to  both  gates,  the  convenience  of  the 
court  required  a  cross  pavement  to  reach  the  entrance  of  the  inner 
gate,  to  go  into  the  inner  court,  or  to  take  the  outer  gate  to  go  out- 
side of  the  outer  court.  The  space  of  four  cubits,  therefore,  being 
necessary  to  complete  the  length  of  the  gates,  and  the  requirement 
of  a  cross-walk  being  apparent  at  this  point,  we  conclude  that  a 
porch  was  formed  of  the  eight  cubits  belonging  to  each  gate,  and 
that  the  pavement  passed  through  this  porch  at  right  angles. 

In  each  corner  of  the  outside  court,  there  was  a  court  of  forty 
cubits  long  and  thirty  broad,  connected  to  the  chambers  on  the 
pavement.  The  account  says,  simply  ''connected,"  but  it  is  plain 
that  there  was  no  place  for  them  to  connect  unless  it  was  to  cham- 
bers extending  from  the  archway  of  the  gate  on  the  pavement  above 
explained. 

It  is  said  positively  that  "  thirty  chambers  were  upon  the  pave- 
ment," and  if  so,  they  must  have  been  equally  divided  to  each  gate, 
according  to  the  exact  system  of  the  courts.  Supposing  then  that 
ten  were  allotted  to  each  gate,  the  same  measure-principle  would 
again  divide  them  and  place  five  on  each  side  of  the  gate.  Again, 
the  chambers  in  the  arches  of  the  gate  were  denominated  *'  little;" 
this  must  have  been  by  comparison  with  the  other  chambers  on  the 
pavement,  and  therefore  the  latter  were,  perhaps,  many  times  larger 
than  the  former.  The  little  chambers  being  six  cubits,  and  the 
greater  ones  many  times  larger,  would  make  five  of  the  chambers 
on  the  pavement  extend  a  considerable  distance  from  the  gate,  so 
that  they  would  reach  and  form  a  junction  with  the  court  in  the 
corner.  Hence,  the  extending  of  the  great  chambers  to  connect 
with  the  court  in  the  corners  of  the  great  court,  as  seen  in  the  chart. 
Now,  supposing  that  the  pavement  crossed  the  junction  of  the  gates 
as  above  argued,  it  would  then  extend  out  from  the  gate  on  each 
side  until  it  came  on  a  line  with  the  junction  of  the  next  gate;  and 
then  it  would  make  a  square  turn  in  order  to  make  square  work, 


MYSTERY.  253 

and  so  extend  from  gate  to  gate.  But  in  making  the  turn  at  the 
corners,  it  would  either  open  on  the  pavement  before  the  little 
courts  in  the  corners,  or  extend  along  before  the  court  in  the  corner 
and  connect  with  the  pavement  running  around,  just  inside  of  the 
outside  court,  which  also  has  a  crossing-place  in  the  outer  porch  of 
the  outer  gate  near  the  wall.  Thus,  it  is  seen  that  the  pavement 
that  is  supposed  to  cross  the  junction  of  the  gates  in  the  porch  com- 
mon to  both  the  gates,  has  a  continuous  circuit  from  gate  to  gate, 
along  before  the  little  courts  in  the  corners,  and  connecting  with  the 
walk  near  the  wall  of  the  outside  court,  forms,  of  the  whole,  one 
joint  pavement.  The  dotted  line  on  the  chart,  shows  the  space  and 
connection  of  the  walk,  and  how  that  it  extends  all  around  the 
gates  of  the  outer  court,  and  around  the  outer  end  of  the  gates  of 
the  inner  court.  By  an  examination  of  the  chart,  it  will  be  seen 
that  the  pavement  surrounding  the  inner  court  at  the  inner  end  of 
the  inner  gate,  may  receive  a  distinct  name  on  account  of  surround- 
ing the  inside  court,  whilst  other  parts  of  the  pavement,  at  the 
junction  of  the  gates,  for  instance,  may  be  designated  differently, 
whilst  really  there  is  but  one  that  circuits  all  about  the  various  parts 
of  the  two  courts.  Hence  the  distinction,  of  the  "upper"  and 
"  lower"  pavements. 

As  the  ascent  to  the  temple  was  made  by  means  of  steps,  it  will 
readily  be  inferred  that  the  lower  pavement  is  the  one  at  the  junction 
of  the  gates,  and  the  one  on  which  the  thirty  chambers  were  located. 
"With  this  explanation,  and  the  chart  for  an  illustration,  it  is  hoped 
that  the  reader  will  be  enabled  to  judge  of  the  correctness  of  the 
drawing  as  compared  with  the  description  of  Ezekiel. 

There  were  steps  to  the  gates,  vessels  in  the  inside  court,  and 
other  minor  belongings,  which  are  not  represented  on  the  chart,  be- 
cause it  is  thought  that  too  many  objects  will  tend  to  confuse,  and 
prevent  a  clear  illustration  of  the  main  points  in  the  structure. 
These  non-represented  objects  will  be  considered  in  their  order,  and 
the  imagination  will  supply  their  place. 

Now  it  is  proper  to  remark,  in  conclusion,  that  every  object,  in- 
cluding the  two  courts,  the  three  gates  in  each  court,  the  thirty 
chambers  of  the  pavement,  the  two  pavements,  the  courts  in  the 
corners,  and  the  little  chambers  by  the  sides  of  the  gates,  are  all 
particularized  in  some  form  by  EzekieFs  vision.  In  fact,  the  whole 
form  of  the  drawing  agrees  with  the  exact  measurements  of  the  ac- 
count, showing  the  comparative  size  of  the  courts  and  temple  with- 
in, as  well  as  the  gates  and  chambers.  Some  exceptions  have  been 
noted;  but  even  then  the  controlling  relations  have  fixed  the  dimen- 
sions in  the  most  probable  shape. 


254  MYSTERY. 

"What  of  uncertainty  remains  will  attach  itself  to  the  form  of  the 
arches,  the  size  and  locality  of  the  chambers  on  the  pavement,  and 
to  other  described  chambers  of  the  spectators.  What  we  mean  by 
the  chambers  of  the  spectators  is,  the  imperfectly  described  gal- 
leries, which  may  have  surrounded  the  walls  on  the  inside  of  the 
courts,  that  furnished  the  people  an  opportunity  to  witness  the 
ceremonies  of  the  sacrifice.  In  relation  to  these  galleries,  the  de- 
scription of  Ezekiel  fails  to  convey  an  intelligible  idea  of  the  position 
and  form.  We  shall  conclude  that  it  is  not  material,  because  it 
evidently  was  not  the  intention  to  be  explicit  about  those  galleries. 
They  undoubtedly  indicate  the  relative  position  of  universal 
thought  and  criticism,  that  judges  of  the  operation  of  divine  agency 
in  this  world.  However,  the  drawing  submitted  is  the  full  extent  of 
form  and  measurement,  which  the  description  of  the  prophet  will 
justify,  and  we  must  merely''  accept  the  fact,  that  that  account  men- 
tions other  chambers,  but  not  attempt  their  description  or  locality 
on  so  vague  a  base  as  Ezekiel  furnishes.  Seeing  that  it  was  his 
office  to  show  the  entrance  of  the  gates  and  the  chambers  adjoining, 
we  shall  believe  that  the  mention  of  other  chambers  is  incidental, 
and  not  within  the  province  of  Ezekiel's  mission.  Therefore,  if  he 
failed  to  place  those  chambers  in  their  relation  to  other  parts  of  the 
temple,  it  is  immaterial,  so  long  as  we  have  a  general  idea  of  their 
nature  and  purpose. 

Now,  we  reiterate  the  proposition,  that  the  object  of  the  courts 
and  gates,  as  particularized  by  Ezekiel,  is  to  show  how  the  govern- 
mental, scientific,  religious,  and  other  departments  of  this  life,  are 
operated  in  the  means  of  progress,  as  well  as  the  stages  through 
which  they  have  passed.  Having  done  with  the  form  of  the  temple 
and  its  courts,  so  far  as  presenting  the  facts  of  its  form  and  divi- 
sions, we  will  proceed,  by  the  lead  of  the  above  propositions,  to  ap- 
ply the  appointment  of  the  courts  and  temple  to  the  institutions  of 
the  universal  world.  The  entrance  into  the  courts  was  made  on 
three  sides  only,  and  a  position  at  these  points  has  been  assigned  to 
government,  science,  and  religion,  respectively.  Now,  the  question 
arises :  If  the  departments  of  this  world's  institutions  may  be  ac- 
counted gates  through  the  several  states  of  progress,  why  should 
not  each  of  all  those  departments  of  life,  that  constitute  the  em- 
bodied a,gency  of  God  in  the  earth,  be  represented  as  agate,  through 
means  of  which  we  reach  that  high  attainment  ascribed  to  the 
temple  proper  ?  In  one  view  of  the  subject,  and  in  a  general  sense, 
there  is  no  reason  why  each  of  those  departments  enumerated,  in 
treating  of  the  chief-priest's  garments,  should  not  be  represented  as 
a  separate  gate.     In  fact,  the  courts  surrounding  Solomon's  temple 


MYSTERY.  255 

appear  to  Lave  had  more  gates  than  is  presented  in  Ezekiel's  temple. 
In  the  former  case,  there  is  a  mere  intimation  of  how  many  gates; 
but  in  the  latter  case  there  is  a  particularization  that  leaves  no  doubt 
that  it  was  the  intention  to  present  the  figure  of  the  temple  in  three 
main  channels  of  access.  Besides,  the  gates  were  to  be  of  one  meas- 
ure, have  the  same  number  of  rooms,  and,  when  figuratively  ap- 
plied, were  intended  to  carry  their  representative  principles  into  the 
inside  court,  in  thirty  chambers  each,  against  the  temple  proper. 
In  order  to  attain  this  uniformity  of  measurement  and  appearance, 
when  these  symbols  were  expected  to  be  applied  to  certain  divisions 
of  agencies,  it  became  necessary  to  limit  the  number  of  these  typical 
gates  to  such  as  would  be  found  operating  with  about  the  same 
number  of  principles;  for  all  the  departments  before  mentioned, 
when  analyzed  with  reference  to  the  objects  that  engage  them,  do 
not  reveal  such  a  multitude  of  distinct  motives  so  equal  in  number 
as  pertains  to  religion,  government,  and  science. 

Again;  there  was  a  purpose  for  each  room,  or  set  of  rooms,  and 
they  were  classed  in  groups  according  to  that  purpose.  Now,  in 
the  economy  of  this  life,  these  other  institutions  may  be  more  re- 
markable in  another  figure  and  sense  than  in  that  of  gates,  and 
hence  be  assigned  to  other  parts  of  the  courts.  "Well,  with  this 
idea,  observe  that  in  each  corner  of  the  court  there  was  a  court ; 
that  is,  in  the  greater  or  outer  court,  where  the  arrangements  of 
the  three  gates  in  the  inner  court,  as  well  as  the  three  in  the  outer 
court  was  such  that  they  occupied  their  place  entirely  in  this  outer 
court,  was  also  the  place  of  the  corner  courts.  Therefore,  whatever 
of  graduation  and  progress  the  gates  may  typify  by  their  rooms  and 
steps,  will  also  apply  to  those  other  rooms  that  are  ascribed  to  the 
same  great  scene  where  progress  is  made.  If,  then,  the  gates  repre- 
sent science,  religion,  and  government  in  almost  the  whole  history  of 
their  struggles,  the  rooms  that  are  in  the  same  locality  as  those 
gates,  viz.,  in  the  outer  court,  partake  of  the  progressive  character 
ascribed  to  the  gates  and  to  the  whole  court  along  which  they  ex- 
tend. If,  therefore,  there  are  considerations  which  will  not  admit 
of  the  other  institutions  being  represented  as  gates,  but  which  as- 
sign them  a  place  in  the  corners  of  the  great  court,  it  does  not 
thereby  deprive  them  of  the  progressive  character  as  God's  means 
in  this  earth,  but  rather  from  the  reasons  that  assigned  them  these 
corners,  reveal  them  in  equally  important  positions.  Now,  the 
purpose  of  the  courts  in  the  corner  of  the  great  court  was  that 
buildings  might  be  erected  round  about  in  them,  that  they  might 
there  boil  the  sacrifice.  The  philosophical  sense  of  boiling,  accord- 
ing to  the  interpretation  of  sacrifices  is,  to  be  brought  under  condi- 


256  MYSTERY. 

tions  and  circumstances  to  appreciate  and  accept  parts  of  a  con- 
demned system.  The  priests  were  allowed  certain  parts  of  tlie 
offering.  In  order  to  render  them  palatable  and  digestible,  they 
were  subjected  to  the  process  of  boiling.  The  corners  of  the  court 
were  allotted  for  this  purpose,  and  four  apartments  constructed  there 
for  boiiing  places.  In  the  nature  of  our  institutions,  it  is  obvious 
that  there  are  some  of  them  adapted  by  either  circumstance  or  oc- 
cupation to  test  the  practicability  of  agitated  questions,  ard  which 
by  so  doing  render  them  of  a  digestible  aspect,  philosophically 
speaking.  Of  these  institutions  we  may  enumerate  the  social, 
moral,  benevolent,  and  philosophical  spheres  of  interest.  Begin- 
ning with  the  social,  we  may  ask  whether  or  not  important  faith 
has  been  insinuated  into  the  affections  of  men  by  the  adaptability 
of  divine  ordinance  and  system  in  the  social  machinery  of  life. 
Persons  who  directly  reject  the  ordinances  of  scripture  and  condemn 
the  systematic  efforts  of  religion,  are  often  modified  to  an  indirect 
acceptance  of  those  same  interests  when  the  points  at  issue  have 
been  dissected  and  prepared  by  the  common  requirements,  affecting 
all.  For  instance,  they  declare  that  the  Bible  is  a  humbug  and  re- 
ligion a  sham;  but  when  the  ordinary  course  of  life  throws  them 
into  the  current  of  social  circumstances,  they  are  found  to  be  zealous 
of  some  one  or  more  of  religious  ordinances.  How  is  this,  unless 
there  is  an  adaptability  about  the  social  department  to  preparing 
condemned  systems  and  doctrines  a  rehearing  and  presenting 
them  in  a  more  favorable  aspect. 

As  for  morality,  what  may  be  condemned  as  a  religious  system,  or 
because  it  forms  a  part  of  religious  system,  may  yet  be  accepted, 
on  moral  grounds.  The  interests  of  many  countries  and  nations 
have  often  introduced  religion,  because  of  the  moral  suasion  at- 
tached to  it.  It  does  not  matter  whether  it  is  produced  by  a  sense 
of  consistency  with  a  professed  belief,  or  by  the  fears  of  eternal 
punishment ;  inasmuch  as  it  is  a  restraint  on  the  actions,  it  is  an 
effectual  force  recommending  itself  in  some  form,  sooner  or  later, 
to  moral  object.  Some  have  said  that  the  whole  utility  of  religion, 
and  the  various  ordinances  and  systems  it  involves,  is  to  be  found 
in  its  moral  tendency.  If  this  disposition  to  appreciate  parts  of  the 
belief  and  objects  of  systems,  which  are  otherwise  condemned  by 
wholesale,  arises  from  moral  considerations,  then  the  latter  depart- 
ment of  life  furnishes  another  place  where  the  spiritual  sacrifice  is 
prepared  for  food,  and  where  the  demand  and  fact  of  morality  effect 
a  reconsideration  of  the  question  and  system  previously  disposed  of 
by  sweeping  condemnations,  discovering  a  virtue,  and  admitting  and 
advocating  the  utility  of  things  refused  and  contemned,  but  now 


MYSTERY.  257 

rendered  mentally  palatable  and  digestible.  Thus  it  prepares  the 
sacrifice  by  this  manner  of  boiling,  so  that  it  may  be  practically  re- 
ceived like  food  for  nourishment. 

Benevolence  operates  on  the  same  princijDle.  It  sees  a  necessity 
for  human  effort.  "Without  any  special  sympathy  for  religion ;  per- 
haps with  an  antagonistic  disposition  against  its  general  manner  of 
belief,  it  surveys  the  field  where  human  suffering  cries  aloud  ;  per- 
ceives the  requirements,  and,  when  about  to  adopt  its  plain  and 
prominent  sign  of  action,  turns  to  see  the  same  motto  on  the  re- 
ligious banner.  It  then  discovers  and  sa.lutes  an  accompanying 
force,  from  pure  sympathy  of  purpose  ;  and,  holding  an  interview, 
it  arranges  the  programme  of  concerted  action,  accepting  a  field 
outside  of  religious  organization,  where,  becoming  conversant  with 
the  wants  of  the  body  and  soul,  it  gradually  indorses  and  recom- 
mends the  principles  of  religion. 

For  the  remaining  object  of  other  corner  court,  we  will  say  of 
philosophy  that  it  is  prone  to  that  patient  analysis  of  existing  sys- 
tems which  enables  it  to  discover  their  virtues;  it  is  interested 
enough  to  undertake  the  investigated,  and  magnanimous  enough  to 
acknowledge  and  advocate  a  right  principle,  regardless  of  prejudice 
or  popular  sentiment.  It  operates  continually  to  modify  the  feel- 
ings and  antagonisms  of  men,  judging  of  their  disputes,  and  making 
them  alive  to  their  indebtedness  to  each  other. 

It  is  the  object  of  the  other  boiling-place,  where,  in  the  sense  be- 
longing to  this  system,  the  mass  of  doctrinal  matter  once  agitated, 
condemned  and  disposed  of,  is  reproduced  to  a  more  favorable  hear- 
ing and  appreciation. 

In  this  light  these  four  departments  have  as  important  an  office 
as  the  others  represented  by  the  gates. 

There  is  yet  another  agency  that  has  been  noticed  in  treating  of 
the  chief-priest's  robes.  It  is  the  educational.  In  that  case  it  was 
argued  to  agree  with  the  curious  girdle.  In  this  case  it  aptly  cor- 
responds to  the  great  pavement  that  circuits  about  the  gates  and 
along  the  chambers,  sujoplying  a  ready  means  of  access  to  all  parts 
of  the  court.  From  the  nature  of  education  it  is  proper  that  it 
should  be  represented  by  some  such  figure  as  a  walk,  which  should 
be  directed  in  type  along  all  avenues  of  life,  and  turn  and  circuit 
about  before  all  the  departments.  It  should  do  so  because  it  is  an 
institution  belonging  to  all  these,  applying  to  them  all,  furnishing 
the  facility  of  their  intercourse,  and  bearing  to  them  the  benefits  of 
its  provisions. 

The  *'  upper  pavement"  is  merely  implied.  It  must  also  be  re- 
membered that  the  gates  around  which  it  courses,  just  outside  of 
17 


258  MYSTEEY. 

the  inner  court,  are  gates  of  the  same  general  character  as  those  of 
the  outer  court,  around  which  the  lower  pavement  connects.  The 
gates  in  the  outer  court  being  found  to  agree  with  stages  of  science, 
religion,  and  government,  and  those  of  the  inner  court  being  es- 
teemed to  figure  only  another  stage  of  those  same  institutions,  it 
leaves  the  character  of  the  inner  pavement  to  be  similar  to  that  of 
the  outer  one.  It  only  denotes  a  distinct  degree,  or  state,  which 
the  different  set  of  gates  of  the  inner  court  imply;  and,  therefore,  if 
it  is  an  educational  pavement  connected  to  the  departments  of  re- 
ligion, science,  government,  and  those  other  institutions  in  the  outer 
court,  a  new  stage  of  those  institutions  distinguishes  the  new  walk 
surrounding  them  in  that  new  state  merely,  as  an  educational  pave- 
ment peculiar  to  the  new  condition.  Seeing  that  both  were  in  the 
outer  court,  they  may  be  denominated  one  in  one  sense;  and  from 
all  that  is  in  the  description,  together  with  the  evident  connection  in 
all  parts  of  the  building,  they  may  be  so  considered.  However,  a 
new  system  of  education  prevails  under  the  advance  of  modern 
ideas,  which  applies  to  science,  government,  and  religion,  at  least 
since  the  seventeenth  century.  As  far  as  applying  to  science,  it  is 
the  circumstances  of  liberty  and  freedom  from  religious  prejudice, 
or  pressure,  that  leaves  it  a  free  exercise  of  inference,  and  such  an 
independent  position,  as  to  enable  it  to  surmount  those  barriers  of 
error  which  the  imperfect  instruction  of  former  ages  has  erected. 

Applying  to  religion,  it  is  a  new  state  where  independent  organi- 
zations exercise  a  more  perfect  liberty  of  conscience.  To  govern- 
ment, it  is  the  practical  demonstration  of  a  new  theory,  wherein  old 
principles  are  ignored  and  a  more  liberal  policy  pursued.  Hence 
the  upper  pavement;  for  in  one  sense  it  is  indeed  a  new  educational 
system  surrounding  the  modern  state. 

Having  now  accounted  for  all  the  parts  of  the  courts,  including 
the  gates,  and  thereby  involved  all  systematic  visible  departments 
in  the  means  of  progress,  according  to  the  theory  of  God's  agency 
in  the  world,  the  next  thing  in  order  is  to  define  their  position  with 
respect  to  the  philosophical  points  of  the  compass. 

East  has  beejn  defined  to  relate  to  cause,  or  beginning;  north,  to 
good;  and  south,  to  evil.*  These  are  three  of  the  principal  direc- 
tions to  which  the  mental  vision  is  naturally  directed,  as  has  been 
explained. 

The  three  principal  departments  of  the  world,  viz.,  religion, 
science,  and  government,  are  identified  with  the  gates  on  the  three 
sides  of  the  courts.  The  gates  in  the  inner  court  are  only  another 
stage  of  entrance;  so  that  these  three  influences  give  character  to 

*See  pages  182  to  186. 


MYSTERY.  259 

the  gates  from  the  entrance  in  the  outside  wall,  in  the  outside  court, 
all  the  way  through  into  the  inside  court,  and  to  the  galleries  sur- 
rounding the  temple  proper. 

Now,  science  accords  with  the  spirit  and  meaning  of  the  term 
East,  as  used  in  the  sacred  writings.  It  carries  with  it  an  idea  of 
knowledge,  derived  from  the  simple  beginning  of  observation,  where, 
in  fact,  all  intelligence  takes  its  starting  point.  It  also  bears  with 
it  a  presumptive  relation  to  cause,  which  is  not  fully  brought  out 
until  its  store  of  facts  lead  it  back  to  the  geological  periods,  sug- 
gesting a  wondrous  antiquity  and  an  eternity  of  matter.  Science 
will  take  position  on  the  east  side  naturally  enough,  according  to 
this  system  of  interpretation,  but  chiefly  on  account  of  being  oper- 
ated by  that  observational  faculty  which  collects  the  facts  that  fur- 
nish the  foundation  for  investigation,  being  at  the  beginning  of 
intelligence,  not  only  relating  to  science,  but  to  the  very  nature  of 
man. 

Religion  has  position  on  the  north  side;  because  the  principle  of 
good  is  the  object  of  its  existence  and  the  feature  of  its  practice. 

Government  has  to  do  with  the  irregularities  which  we  call  the 
evils  of  society,  and  has  a  pretense  of  authority,  chiefly  on  account 
of  the  necessity  of  restraining  those  outbreaks  and  difficulties.  It 
will,  then,  follow  that  it  belongs  to  the  south  side. 

This  fixes  the  three  main  departments  according  to  the  principle 
of  the  Bible  system.  The  other  four,  viz.,  benevolent,  philosoph- 
ical, social,  and  moral  divisions,  are  governed  in  position  by  the 
same  rule.  The  north-west  is  between  religion  and  the  western 
side,  where  there  was  no  gate.  The  west  indicates  effect,  end,  or 
object,  as  being  the  opposite  of  the  east,  which  has  been  interpreted 
cause  or  beginning.  The  department,  therefore,  that  is  closely  re- 
lated to  religion,  and  equally  suggestive  of  the  culminating  effect 
of  universal  cause,  as  operated  by  the  hand  of  Providence,  is  the 
one  to  assign  to  the  north-west  corner.  This  division  is  the  benev- 
olent, which,  though  intimately  related  to  religion,  is  equally  so 
to  that  appreciation  of  effect  that  encourages  the  benevolent  organi- 
zations. Benevolence  attempts  the  same  objects  of  religion;  but  it 
does  so  with  an  eye  single  to  the  object  to  be  effected,  without  re- 
gard to  those  peculiar  attachments  of  faith  and  profession  which 
characterize  religion.  It  is,  therefore,  related  to  the  principle  of 
effect,  that  so-  absorbs  its  attention,  that  it  may  be  said  that  it  is  an 
institution  begotten  by  a  certain  object  whose  machinery  of  opera- 
tions has  no  attachments  which  do  not  bear  directly  on  the  effect 
to  be  produced  and  the  object  to  be  attained. 

The  social  system  has  the  same  relation  to  the  mystical  west  that 


260  MYSTEKY. 

benevolence  has;  -while,  at  the  same  time,  it  bears  an  equal  relation 
to  the  governmental.    Hence,  the  south-west  ought  to  be  its  location. 

The  north-east  calls  for  a  distinction  that  is  governed  by  a  rela- 
tion to  both  religion  and  science,  and  this  properly  belongs  to 
philosophy.  The  other  corner  to  the  south-east  remains  for  the 
moral  division.  Morality  is  vrell  entertained  and  received  in  the 
atmosphere  of  scientific  pursuit,  and  equally  so  in  the  govern- 
mental system.  Between  these  two  forces,  it  has  it  own  province. 
On  the  one  side,  the  object  of  the  governmental  system  justifies  and 
protects  it,  while  on  the  other,  the  happy  circumstances  in  which 
science  exists  and  flourishes,  as  well  as  the  nature  of  its  passionless 
pursuits,  and  the  elevating  tendency  of  its  exercise,  offers  it  a  ready 
sympathy  and  encouragement.  Though  there  is  nothing  said  about 
these  corner  courts,  except  their  general  dimensions  and  purpose, 
yet  these  are  sufficient  to  suggest  their  importance.  They  were 
thirty  cubits  wide  and  forty  long,  which  makes  them  occupj''  a  large 
portion  of  the  great  court,  thereby  rendering  the  application  con- 
sistent with  the  influence  of  morality,  benevolence,  social  system, 
and  philosophy,  as  presented  to  our  observation  in  these  times, 
and  as  compared  with  the  other  three  influences  appropriated  to 
indicate  the  course  of  progress  by  the  significant  figure  of  the  gates. 
Having  proceeded  thus  far,  it  now  devolves  upon  us  to  particularize 
the  gates,  as  Ezekiel  has  done.  In  order  to  do  this,  it  is  proper  to 
again  bring  the  leading  propositions  into  notice.  First,  as  relates 
to  the  vision  of  EzeMel  in  the  pattern  of  the  temple  and  courts, 
it  is  evidently  the  design  to  show  the  means  by  which  the  highest 
attainment  is  reached,  as  well  as  the  several  stages  the  institution, 
identified  with  that  means,  has  passed  in  reaching  that  attainment. 

Secondly;  as  relates  to  the  whole  Jewish  ceremonial  law  of  types 
and  shadows,  its  object  is  to  reveal  the  means  and  principles  of 
progress,  and  to  point  out  the  enemies  on  the  road. 

Now,  the  first  set  of  gates  belonging  to  the  outer  court,  though 
not  intended  to  cover  the  most  primitive  state  of  society,  nor  yet, 
perhaps,  the  more  organized,  though  turbulent  age,  when  appetite 
and  passion  left  no  visible  appearance  of  governmental  justice, 
religious  truth,  or  scientific  interest ;  yet,  nevertheless  begin  with 
the  primitive  principles  peculiar  to  science,  religion,  and  govern- 
ment. These  three  respectively  represent  the  gates,  and,  therefore, 
the  first  principles  of  which  we  speak  are  such  as  are  the  real  objects 
of  these  forces  as  first  exercised  in  an  important  degree.  If  then 
the  gates  relate  as  a  whole  to  those  interests,  then  those  divisions 
of  chambers,  steps,  and  adjoining  rooms,  that  belonged  to  each 
gate  must  denote  the  principal  objects  revealed  by  an  analysis  of 


MYSTERY.  261 

the  three  departments,  as  step  by  step  they  have  struggled  up  to 
great  attainments.  If  the  object  is  one  to  show  the  manner  of  prog- 
ress, then  that  analysis  ought  to  reveal  not  only  the  objects  of 
those  three  dex^artments,  but  the  order  in  which  they  are  presented 
in  the  several  degrees  of  progress.  In  order  to  do  this,  it  will  be 
necessary  to  take  each  gate  separately,  as  presented  in  the  outer 
court,  in  the  first  stage,  and  after  that  to  continue  the  application 
as  typified  in  the  inner  court.  It  will  be  the  most  convenient  to 
take  one  gate  and  follow  it  through.  That  is,  pursue  one  depart- 
ment, science,  for  instance,  through  all  its  stages,  reaching  to  the 
temple  proper,  or  to  that  particular  climax  of  knowledge  agreeing 
with  that  inner  sacred  edifice. 

Before  proceeding,  it  is  well  to  observe  that  the  gate  in  the  inner 
court,  directly  opposite  and  joining  that  in  the  outer  court,  is  one 
and  the  same  in  character  with  the  outer  one.  For  instance  :  if  the 
east  entrance  begins  with  the  department  of  science,  it  bears  the 
scientific  cast  all  the  way  through  to  the  temple  proper,  and  there 
also  appropriating  one  of  the  galleries  of  thirty  chambers  in  the 
same  distinction. 

The  inner  and  outer  gates  of  any  one  side  are  the  same  in  nature 
and  interest,  and  only  distinguished  as  two  because  they  relate  to 
different  stages  of  progress  in  the  history  of  the  particular  division 
itself.  This  is  another  reason  why  each  gate  should  be  treated 
through  all  its  typical  stages  and  steps,  passing  through  both  courts 
and  arriving  at  the  temple.     This  plan  will,  therefore,  be  pursued. 

A  reference  to  the  chart  will  illustrate  the  form  of  the  gate,  and 
assist  the  application ;  and  we  will  submit  the  similitude  of  the 
gates  in  another  form,  corresponding  to  their  arrangements  with 
their  steps,  side  chamber,  and  side  rooms.  Believing  that  these 
objects  in  the  building  of  the  gate  relate  to  the  corresponding  sub- 
jects peculiar  to  the  department,  the  form  will  be  presented  by  the 
mere  array  of  the  objects  belonging  to  science,  religion,  and  govern- 
ment in  the  order  in  which  they  have  been  developed  by  the  real 
nature  of  things.  For  instance  :  if  there  are  so  many  steps  said  to 
belong  to  each  gate,  those  principles  most  appropriate  in  the  sense 
and  purpose  of  a  step  will  be  placed  for  the  steps.  The  same  of  the 
side  chambers  and  the  rooms  generally.  After  having  submitted  a 
pattern  derived  from  a  close  observation  of  what  really  are  the  ob- 
jects of  religion,  science  and  government,  arranged  in  a  form  accord- 
ing to  the  description  of  Ezekiel,  the  nature  of  the  principles  them- 
selves in  relation  to  each  other,  and  the  form  of  the  chart  referred 
to,  we  will  make  such  remarks  and  explanations  as  seem  to  be  re- 
quired. 


262  MYSTERY. 

Science  denotes  the  east  gate.  The  following  form  is  an  array  of 
its  objects,  in  the  order  in  which  they  are  judged  to  have  been 
developed,  and  according  to  the  arrangement  of  the  gate,  steps, 
and  side  rooms : 


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Health,   Strength,   Weakne 
Pleasure,  Pain,  Passion,  Se 

It  is  evident  that  science  has  its  beginning  in  the  exercise  of  the 
observation.  Supposing  the  objects  to  be  the  visible  forms  of  mat- 
ter, then  the  separate  peculiarities  that  they  present  form  so  many 
stepping-stones  to  a  more  intimate  knowledge  of  nature.  Thus, 
form,  color,  texture,  weight,  taste,  quantity,  and  odor,  are  the  most 
apparent  properties  of  matter;  and,  therefore,  the  ones  first  to  be 
seized  upon  by  the  observation.  Hence,  they  are  the  first  steps  to 
a  more  developed  state  of  science  than  the  mere  observational  stage 


MYSTERY.  263 

represents.  This  accounts  for  the  seven  steps  leading  up  to  the 
entrance  of  the  gate  of  the  outside  court.  They  are  not  marked  on 
the  chart,  because  it  is  thought  that  too  many  characters  will  tend 
to  confuse.  If  we  are  to  judge  where  those  steps  were  located 
along  the  entrance  of  the  gate,  we  would  say  immediately  inside  the 
porch  of  the  entrance,  and  extending  through  the  entire  length  of 
the  gate. 

The  record  says:  "  They  went  up  to  it  by  seven  steps."  This 
description  of  going  up  to  the  gate  is  not  inconsistent  with  the  idea 
of  the  steps  extending  all  through  the  gate,  because  they  could  not 
go  up  to  all  the  gates  without  going  up  all  the  steps;  that  is,  if  they 
extended  all  the  way  through. 

The  reason  of  those  steps  being  there  was,  that  the  temple  was 
located  on  an  elevation,  to  which  there  was  a  gradual  ascent.  Any 
steps,  therefore,  that  approached  the  inside  enclosure,  where  the 
temple  proper  was  situated,  must  have  gradually  overcome  the  ele- 
vation, and  not  been  suddenly  intruded,  to  mar  the  grade  and 
prevent  an  easy  ascent. 

The  idea  is  sustained  by  the  nature  of  the  objects  agreeing  with 
the  steps,  and  the  relation  they  bear  to  those  ascribed  to  the  side 
chambers.     For  instance,  in  the  skeleton  form  of  the  gate  sub- 
mitted, the  steps  are  enumerated  as  form,  color,  texture,  weight, 
taste,  quantity,  and  odor,  the  most  apparent  properties  of  matter; 
and  the  little  side  chambers  are  the  planets,  sun,  and  stars  on  the 
one  side,  and  earth,  sea,  and  atmosphere  on  the  other.     Just  at  the 
end  of  the  steps  again,  the  chambers  purported  to  be  upon  the 
pavement  extended  out  on  each  side,  showing  a  more  analyzed  form 
of  nature's  objects.     Now,  we  do  not  deem  it  possible  for  the  obser- 
vation to  be  exercised  by  the  principles  of  form,  color,  texture, 
weight,  quantity,  taste,  and  odor,  without  coming  in  contact  with 
the  objects  unto  which  those  properties  apply.     They  apply  to  those 
set  for  the  side  chambers,  viz.,  earth,  sea,  and  atmosphere,  on  the 
one  side,  and  planets,  sun,  and  stars  on  the  other,  as  well  as  to 
stones,  precious  stones,  minerals,  earth,  fire,  air,  liquids,  gases, 
clouds,  and  water,  which  are  placed  for  chambers  on  the  pavement. 
If,  therefore,  those  properties,  agreeing  with  the  steps,  cannot  be 
known  except  by  the  other  objects  enumerated  as  the  side  chambers 
and  chambers  on  the  pavement,  it  follows  that  the  steps,  if  these 
properties  are  to  be  taken  as  the  steps,  extend  past  those  side  cham- 
bers, and  up  before  the  chambers  on  the  pavement.     In  order  to 
do  this,  they  would  have  to  commence  at  least  near  the  porch  of 
the  entrance  of  the  outside  gate,  and  continue  all  the  way  through 
the  gate,  to  where  the  chambers  on  the  pavement  are  placed,  on 
either  side,  at  right  angles. 


264  MYSTERY. 

It  may  seem  inconsisteut  that  such  objects  as  the  earth,  sea,  at- 
mosphere, pLanets,  sun  and  stars  should  be  called  little  chambers, 
when  compared  with  the  objects,  stone,  precious  stones,  minerals, 
earth,  fire,  air,  liquids,  gases,  clouds,  and  water,  which  are  placed 
for  the  larger  chambers  on  the  pavement.  But  a  moment's  thought 
is  sufficient  to  explain  it.  The  earth,  sea,  atmosphere,  planets, 
sun,  and  stars,  are  particular  objects  i^resented  to  our  observation; 
whereas,  when  the  investigation  of  science  was  directed  to  those 
other  objects,  it  was  with  a  result  of  revealing  them  as  so  many 
kinds  or  powers  of  matter  pervading  all  created  worlds.  The  first 
were  only  particular  objects  to  be  discovered  within  the  reach  of  the 
senses,  whilst  this  stage  of  knowledge  that  considered  these  more 
closely,  discovered  them  susceptible  of  a  division,  that  revealed  a 
new  and  definite  character  of  objects  pervading  all  the  dark,  blue 
space,  where  worlds  innumerable  revolve  in  harmony.  Hence  it  is 
that  this  earth,  the  sun,  the  planets  we  discern  in  the  solar  system, 
the  atmosphere  surrounding  our  earth,  and  the  stars  that  appear 
nightly  in  their  places,  are  but  little  chambers  compared  with  those 
other  objects,  which,  though  all  found  on  this  earth,  have  furnished 
a  base  to  inductively  conceive  of  all  universal  substance  in  the  un- 
limitable  stretch  of  the  heavens. 

However,  the  great  objects  of  sea  and  land,  sun  and  stars,  atmos- 
phere and  planets,  by  their  fixed  nature  and  prominent  appearance, 
served  to  both  attract  the  attention  and  suggest  a  division  of  nature's 
subjects.  And  whilst  the  steps  are  but  the  most  apparent  properties 
of  matter,  the  side  chambers,  on  the  same  principle,  are  the  most 
visible  objects  presented  to  the  observation.  The  steps  are  steps  in 
the  scientific  point  of  view,  because  they  are  properties  of  matter; 
and  it  is  by  observing  and  studying  the  properties  of  matter  that 
science  makes  its  advance  toward  that  high  state  of  attainment 
agreeing  with  the  temple  proper,  which  is  the  reality  of  our  times. 

From  the  nature  and  relation  of  those  objects  assigned  for  the 
steps,  side  chambers,  and  chambers  on  the  pavement,  it  is  perceived 
that  they  are  in  a  measure  inseparable;  that  when  the  attention  of 
science  was  directed  to  the  one,  the  others  were  also  reached;  for 
when  to  the  right  or  left  the  great  objects  of  nature  fixed  the  atten- 
tion, it  was  but  to  perceive,  at  least,  some  of  those  properties  com- 
mon to  matter  in  general.  Therefore,  if  a  side  chamber  was  passed, 
a  step  was  made.  There  could  be  no  full  test  of  the  properties  of 
matter  without  a  more  critical  division  of  the  great  mass,  involving 
an  intimacy  with  nature  that  would  reveal  the  primary  objects,  air, 
stone,  fire,  earth,  minerals,  water,  gases,  liquids,  precious  stones, 
and  clouds.     Therefore,  when  the  steps  were  taken,  and  the  most 


MYSTERY.  265 

« 

api3arent  properties  of  matter  were  discovered,  these  detailed  ob- 
jects of  nature  must  Lave  been  in  full  view.  The  inference  is,  that 
the  steps,  side  chambers,  and  the  ten  chambers  on  the  pavement, 
belonging  to  each  outside  gate,  must  have  had  a  common  locality 
in  the  figure  of  the  gate.  In  order  to  be  so  related,  the  steps  must 
have  passed  between  the  side  chambers,  and  extended  to  where 
the  chambers  on  the  pavement  diverged  from  the  side  rooms.  By 
referring  to  the  skeleton  of  the  gate,  and  to  the  chart  of  the  court, 
where  the  outside  gate  on  the  east  side  is  marked,  it  is  trusted  that 
the  application  will  be  explained. 

Now,  when  science  reached  a  stage  when  the  most  prominent  ob- 
jects in  nature  were  discovered,  and  their  most  obvious  properties 
perceived,  it  immediately  entered  on  a  new  state,  where  the  veget- 
able and  animal  kingdoms  furnish  the  objects  of  its  interest.  But 
in  order  to  understand  the  divisions  therein  presented,  as  a  scien- 
tific interest  supposes,  it  has  to  pass  through  the  connecting  link 
between  the  two  great  divisions  of  nature.  For  instance,  after  we 
leave  the  most  positive  forms  of  inanimate  substance,  and  before 
we  reach  the  stage  where  vegetable  and  animal  life  appropriate  the 
elements,  and  display  the  phenomena  of  circulation  and  growth, 
there  is  a  stage  where  matter  assumes  a  more  mysterious  shape, 
and  where  science  fojllows  hard  after,  by  taking  the  most  easily  ex- 
plained condition  of  matter,  and  advancing  step  by  step  into  that 
curious  apartment  where  animal  life  is  maintained  by  earthly  mat- 
ter and  minerals. 

"We  have  explained  that  this  outside  gate  is  connected  with  the 
gate  of  the  inner  court,  at  the  porch  common  to  both,  as  the  chart 
will  show.* 

After  leaving  those  objects  formed  by  the  combination  of  ele- 
ments, science  has  an  experience  of  individualizing  substances  that 
tends  to  a- closer  analysis;  and  thus  leading  on  to  another  field  of 
investigation  wherein  the  diversity,  combinations,  problems,  extent, 
qualities,  and  conditions  of  matter  are  the  side  chambers  of  another 
gate. 

It  will  be  seen  in  the  sketch  of  the  gate  that  rain,  snow,  wind, 
lightning,  cold,  heat,  darkness,  and  light,  are  placed  for  the  steps 
of  the  inner  gate,  and  that  extent,  qualities,  and  conditions  of  mat- 
ter are  for  the  chambers  of  one  side,  and  diversity,  combinations 
and  problems  are  placed  for  the  side  chambers  of  the  other  side. 
This  is  true  to  the  history  of  science,  which,  aided  by  the  sugges- 
tions afforded  in  the  objects  ascribed  to  the  outer  gate,  declared  a 
great  extent,  diverse  quality,  various  conditions,  distinct  character, 

*See  page  249. 


2G6  MYSTERY. 

and  endless  combinations  of  matter,  which,  taken  together,  ac- 
counted for  various  phenomena  of  the  earth  and  heavens.  Though 
this  stand  was  reached  by  the  light  of  previous  discoveries,  as 
shown  in  the  objects  of  the  outer  gate,  yet  the  positive  knowledge 
that  constitutes  science  was  attained  in  that  experimental  stage  which 
resolved  everything  into  primary  elements.  During  this  stage,  the 
leading  propositions  of  science  were,  extent,  quality,  and  conditions 
of  matter  on  the  one  hand,  and  then  diversity,  combinations,  and 
problems  on  the  other.  The  extent  is  declared  to  be  as  gTeat  as  the 
universe  of  creation;  the  quality,  as  defined  by  experiment  the  most 
wonderful  and  curious;  the  condition  as  varied  as  the  mysteries  of 
nature;  the  diversity  as  great  as  the  properties  of  the  sixty-five  ele- 
ments are  distinctive;  the  combinations  as  numerous  as  the  multitude 
of  chemical  objects,  and  the  problems  as  many  and  interesting  as  the 
works  of  nature  are  diverse  and  inimitably  perfect.  Notwithstand- 
ing the  evidence  with  which  science  maintained  its  position,  its 
propositions  would  not  be  fully  received  and  illustrated,  unless  it 
lay  hold  of  the  conditions  and  phenomena  that  matter  presents, 
and  through  this  means  confirm  the  correctness  of  its  foundation. 
For  instance,  if  its  observation  and  experience  lead  to  positive 
declaration  concerning  the  extent,  qualities,  conditions,  diversity, 
combinations,  and  problems  of  matter,  that  declaration  can  be  best 
maintained  by  analyzing  the  appearances  most  assuredly  known  to 
be  the  result  of  a  mere  condition  of  matter  itself.  Thus,  we  have 
rain,  snow,  and  wind,  as  the  result  of  a  condition  of  elements. 
These  objects  furnith  the  most  familiar  illustrations,  and  are  so 
obviously  an  evidence  of  the  extent,  combinations,  and  conditions 
of  matter  that  they  may  be  appealed  to,  to  prove  the  leading  propo- 
sitions of  science,  and  suggest  a  further  explanation  for  other 
problems  and  appearances  of  nature.  So,  having  availed  of  this 
means  the  natural  objects  of  rain,  snow,  wind,  lightning,  cold, 
heat,  darkness  and  light,  are  taken  in  the  order  of  their  nature  or 
possibility  of  explanation,  and  serve  as  stepping-stones  up  to  that 
wonderful  apartment  where  quality,  extent,  diversity,  combinations, 
and  conditions  of  earthy  substance  culminate  in  the  organized  sys- 
tem of  vegetable  and  animal  life. 

These  eight  conditions  are  judged  to  be  the  steps  of  the  inside 
gate.  They  are  certainly  the  most  mysterious  forms  of  inanimate 
elements,  the  least  understood  ;  that  is,  if  we  except  the  first  three, 
and  belong  in  close  proximity  to  that  stage  of  science  which  the 
present  presents,  and  which  is  in  full  view  of  the  more  spiritual  ob- 
jects of  this  great  interest.  The  steps  on  this  gate  are  not  repre- 
sented on  the  chart,  but  show  in  the  worded  form  in  the  skeleton 


MYSTERY.  267 

plan.  The  object  of  these  mystical  figures  seems  not  only  to  show 
the  history  of  science,  religion  and  government  in  the  graduated 
stej^s  of  their  progress,  but  there  is  evidently  an  intention  to  indi- 
cate the  natural  order  of  things.  For  instance  :  science  has  not 
paused  to  fully  explain  the  objects  ascribed  to  the  inner  gate  before 
it  directed  its  attention  to  the  thirty  objects  belonging  to  the  vege- 
table and  animal  kingdom  ;  but  inasmuch  as  the  most  inexplicable 
conditions  of  matter  are  appropriately  connected  with  that  wonder- 
ful adjustment  of  the  same  which  we  call  vegetable  and  animal  or- 
ganism, it  is  therefore  proper  to  represent  the  true  natural  condition 
of  things  by  placing  all  the  objects  of  the  latter  system  immediately 
after  the  last  sight  of  inanimate  subjects.  That  last  sight  is  a  con- 
dition of  matter  not  even  yet  understood,  but  is  one  of  the  problems 
of  the  present  day  and  age. 

Therefore,  according  with  the  history  of  science  and  the  essential 
nature  and  relation  of  the  two  great  departments  of  inert  and  living 
forces,  we  judge  the  arrangement  of  the  gates  is  correct.  Now,  by 
turning  to  the  chart  there  will  be  noticed  a  space  around  the  temple 
proper,  which  represents  the  foundation  of  the  side  chambers.  They 
were  in  three  galleries,  and  each  gallery  contained  thirty  chambers. 
Supposing,  therefore,  that  there  are  three  entrances  to  the  temple, 
and  those  three  entrances  are  in  the  form  of  gates  with  chambers,  it 
will  therefore  be  inferred  that  if  ninety  chambers  are  against  the 
temple  unto  which  the  three  gates  lead,  that  those  ninety  chambers 
partake  of  the  three  separate  characters  ascribed  to  each  gate.  If 
the  character  ascribed  to  those  three  are  scientific,  religious,  and 
governmental,  then  the  chambers  against  the  temple  to  which  these 
gates  lead  are  scientific,  religious,  and  governmental  chambers. 

Seeing  that  there  is  a  uniform  system  applying  to  these  gates,  it 
followsjthat  the  ninety  chambers  are  divided  into  three  equal  divi- 
sions, partaking  of  the  character  of  each  department.  The  de- 
scription says  they  were  in  three  galleries;  hence,  it  is  obvious  that 
one  gallery  belongs  to  each  department.  Therefore,  now  that  we 
are  treating  of  the  east,  or  scientific  gate,  we  should  find  thirty 
objects  peculiar  to  science  in  the  vegetable  and  animal  kingdoms. 
The  animal  kingdom,  in  this  instance,  will  be  understood  to  include 
man.  Not  only  ought  we  to  find  this  many  objects  peculiar  to 
science  in  that  stage,  but  in  finding  them,  it  ought  to  reveal  the 
fact  that  those  thirty  objects  cover  the  whole  ground  of  the  scien- 
tific interest  in  that  stage;  at  least  so  generally  and  completely  as 
to  be  an  accepted  fact  in  the  main  estimate.  We  will,  therefore, 
enumerate  the  objects  of  scientific  interest  in  this  stage  of  its  prog- 
ress, and  as  connected  with  the  vegetable  and  animal  kingdoms: 


268  MYSTERY. 

Fishes,  animals,  fowls,  insects,  men,  trees,  grasses,  vegetables, 
fruits,  grains,  decomposition,  propagation,  growth,  decay,  disease, 
sickness,  health,  strength,  weakness,  sleep,  rest,  motion,  thought, 
life,  death,  pleasure,  pain,  passion,  sentiment,  and  intellect.  By 
turning  to  the  skeleton  of  the  gate,  where  these  same  principles 
are  enumerated  in  a  more  systematic  form,  and  to  the  chart  of  the 
temple  and  courts,  as  dictated  by  Ezekiel,  the  application  of  the 
eastern  gate  to  the  scientific  department  of  this  life  will  be  better 
understood,  and  serve  to  bear  out  the  proposition  of  God's  agency 
and  providence  in  the  institutions  of  our  times. 

We  will  now  seek  the  significance  of  the  north  gate  in  the  same 
mystical  relation. 

North  has  been  interpreted  to  mean  good  in  a  primary  philo- 
sophical sense.*  On  this  principle,  religion  is  denoted  by  the  north 
gate.  Much  that  has  been  said  of  the  east  gate  will  serve  to  explain 
the  north  one;  that  is,  so  far  as  the  number  and  form  of  the  cham- 
bers and  steps  are  concerned.  Religion  being  a  separate  depart- 
ment, of  course  most  of  its  steps  and  objects  are  different. 

Now,  the  first  stage  of  religion  is  the  natural  one.  It  is  an  induc- 
tive foundation  of  belief  in  the  existence  of  God  and  his  attributes. 
It  is  philosophical  in  its  nature,  because  the  facts  and  appearances 
of  nature  furnish  the  main  authority  of  its  inference  from  which  it 
reasons  out  its  conclusions.  The  great  facts  on  which  natural  reli- 
gion relies  to  build  its  groundwork  of  belief,  are  found  in  the  mag- 
nitude, order,  wisdom,  power,  beauty,  permanency,  and  variety  of 
the  works  of  nature.  It,  therefore,  may  be  said  that  these  facts 
furnish  the  steps  for  the  first  stage  of  religion.  In  connection  with 
these,  there  are  the  principles  of  circumstance,  relation,  and  evi- 
dence, on  the  one  hand,  and  comparison,  analogy,  and  reason  on 
the  other.  These  are  the  inseparable  side  chambers  of  inductive 
religion.  But  the  principles  that  are  inferred  from  this  state  of 
facts  and  connected  circumstances,  are  separate  attributes  of  the 
Deity,  viz.,  authorship,  superintendency,  pre-eminence,  perfection, 
preservation,  beneficence,  protectorship,  instruction,  correction, 
and  parentage.  Natural  religion  rests  in  these  conclusions  of  the 
existence  and  nature  of  God. 

But  in  order  to  illustrate  the  north  gate  from  beginning  to  end, 
we  will  present  a  skeleton  form,  as  in  treating  of  the  east  side. 
Whatever  explanation  seems  necessary  will  be  added,  referring 
back  to  the  form : 

*£ee  pages  182  to  184. 


MYSTERY.  269 


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After  the  first  stage  of  religion  as  presented  in  the  form  and  prin- 
ci^Dles  of  the  outside  gate,  there  is  another  intermediate  state  between 
that  and  that  of  the  revealed  system.  By  turning  to  the  chart,  it  will 
show  that  the  inside  gate  extends  outward  to  meet  the  outside  gate 
that  extends  inward.     Thus,  the  whole  length  of  both  gates  is  in  the 


270  MYSTERY. 

outside  court.  Hence  it  follows  that  the  principles  of  the  inner 
gate  are  similar  to  those  of  the  outer  one.  Now,  the  intermediate 
state  between  the  natural  and  revealed  systems  is  a  moral,  social 
one  that  bears  a  close  relation  to  the  natural  religion.  It  com- 
mences by  appreciating  the  common  principles  of  truth,  honesty, 
justice,  mercy,  charity,  virtue,  fellowship  and  love,  in  the  order  of 
their  applicability  to  society.  This  state  is  attained,  not  so  much 
by  any  induction  of  the  existence  and  attributes  of  God  as  from 
the  necessities  that  society  presents.  Neither  does  it  come  from 
the  authoritative  requirement  of  the  revealed  system,  but  rather  from 
what  is  comely  and  acceptable  among  men.  But  there  are  some 
side  objects  which  give  a  detailed  force  to  those  principles.  For 
instance,  truth,  honesty,  justice,  mercy,  charity,  virtue,  fellowship, 
and  love,  are  good  in  themselves,  but  on  account  of  the  selfish  and 
reserved  tendencies  of  men,  there  is  need  of  some  strong  sympa- 
thetic influence,  in  order  that  they  may  have  an  application.  This 
is  supplied  by  the  natural  circumstances  of  this  life  affecting  men 
in  general.  Thus,  disease,  accident,  and  death  are  circumstances 
affecting  men  which  always  call  out  a  strong  sympathetic  response. 
There  are  three  other  circumstances  that  also  operate  to  draw  men 
together  in  mutual  good-will  and  interest.  These  are  the  natural 
principles  of  relationship,  friendship,  and  acquaintance.  We  do 
not  particularly  mean  that  relationship  defined  by  the  sacred  law, 
but  that  which  is  the  same  in  kind,  and  is  an  outgrowth  of  all  animal 
nature.  For  instance,  two  of  the  same  species,  prompted  by  their 
dispositions,  form  an  alliance  of  close  intimacy  and  strong  attach- 
ment. Their  offspring  are  also  under  their  special  care  and  pro- 
vision. In  this  manner  there  is  formed  a  family  circle,  where  the 
coarser  demonstrations  and  instincts  are  restrained,  and  a  compara- 
tive love  or  attachment  prevails.  Now,  when  this  principle  is 
operated  among  men,  it  goes  further,  and  associates  generation 
after  generation  in  the  same  circle  of  intimacy.  It  is  the  order  of 
life  that  when  this  bond  reaches  as  far  as  it  will,  then  friendship 
takes  the  lead,  and  still  draws  men  together.  After  that,  still 
another,  which  acquaintance  supplies,  and  which  goes  for  a  strong 
influence,  and  works  a  good  social  effect. 

On  the  other  hand,  disease,  accident,  and  death,  arrest  the  atten- 
tion of  all.  It  matters  not  what  family,  tribe  or  nation  is  stricken, 
all  remember  with  sadness  the  same  circumstance  which  beset  them, 
and  accord  a  fellow-feeling  and  effort  that  only  these  stronger  cir- 
cumstances could  have  called  out. 

For  these  reasons  these  six  realities  are  set  for  the  side  chambers 
of  a  state  of  religion  that  is  essentially  a  moral  and  social  one,  and 


MYSTERY.  271 

where  the  steps  that  pass  that  state  are  the  positive  requirements  of 
the  moral  and  social  interest. 

After  passing  this  stage  the  chambers  surrounding  the  temple  are 
in  view,  displajdng  a  list  of  objects  on  which  the  restless,  longing 
aspirations  of  man  have  rested,  and  which  indicate  the  points  where 
religious  interest  centers.  It  is  not  necessary  to  enumerate  them, 
as  a  glance  at  the  form  that  represents  the  north  gate  will  serve  the 
purpose. 

There  are  thirty  in  order.  The  steps  of  the  inner  north  gate  are 
eight,  corresponding  to  the  inner  gate  on  the  east  side.  In  fact,  the 
uniform  system  applying  to  all  three  of  these  gates  renders  it  un- 
necessary to  particularize,  after  having  explained  one  of  the  gates. 
The  only  thing  that  seems  required,  is  to  answer  the  natural  in- 
quiry :  why  these  three  departments  should  have  such  an  exact  uni- 
formity of  objects.  In  answering  this,  we  will  say  that,  properly 
speaking,  they  have  not  the  same  number  of  objects.  In  the  course 
of  the  religious  gate  there  are  principles  of  a  social  and  moral  nature 
introduced  that  do  not  properly  belong  to  it  as  a  separate  institu- 
tion, but  are  justifiable  and  necessary  in  showing  the  stages  of  re- 
ligious progress  and  the  means  by  which  it  has  been  produced.  As 
far  as  science  is  concerned,  we  may  say  that  it  has  taken  the  lead, 
by  displaying  its  own  absolute  number  of  objects.  Eeligion,  in  or- 
der to  be  uniform,  has  drawn  on  other  departments ;  but  governed 
by  a  principle  of  consistency  with  its  great  object,  and  the  means 
by  which  it  is  effected. 

Now,  the  moral  department,  for  controlling  reasons,  has  been  as- 
signed a  place  in  the  corner  of  the  great  court.  Were  it  not  for  the 
reasons  that  assigned  it  that  place,  we  should  expect  it  also  should 
represent  an  entrance  to  the  inner  temple.  In  that  case  the  gates 
would  not  be  of  a  uniform  pattern,  for  we  cannot  conceive  how  mo- 
rality can  be  susceptible  of  the  detail  of  objects  ascribed  to  the  other 
three  departments.  In  order  to  make  good  its  representation  it 
would  at  least  have  to  call  in  the  principles  that  properly  belong  to 
it,  which  religion  has  appropriated  to  complete  its  uniform  charac- 
ter.    Then  the  latter  would  lack,  so  that  the  three  would  differ. 

The  only  uniformity,  therefore,  that  would  be  remarkable,  is  in 
the  scientific  and  governmental  detail  of  objects.  But  in  the  lat- 
ter case  it  must  be  remembered  that  there  are  many  other  depart- 
ments that  also  might  be  represented  as  gates,  but  which,  for  the 
reason  that  their  office  assigned  them  a  place  in  the  corners  of  the 
court  and  elsewhere,  leaves  the  entire  rej)resentation,  as  a  means  of 
entrance,  in  the  three  main  influences.  It  therefore,  devolving  upon 
these  three  to  represent  the  whole  agency  of  means,  as  operated  in 


272  MYSTERY. 

this  life,  they  must  necessarily  appropriate  the  principles  and  ob- 
jects of  the  other  cleiDartments.  We  ma}^  say,  then,  that  science, 
establishing  the  number  of  objects  to  represent  the  gates,  by  as- 
serting its  own  absolute  interests,  left  religion  and  government  to 
draw  on  the  other  departments,  and  to  select  such  principles  as 
to  be  in  harmony  with  the  purpose  of  the  gate,  steps  and  side  cham- 
bers. By  this  means  it  meets  the  uniform  requirement,  without  any- 
thing remarkable  about  this  uniformity. 

Again,  we  do  not  claim  a  perfection  in  designating  the  objects  of 
these  departments,  especially  in  the  religious  and  governmental  di- 
visions. However,  each  term  does  cover  just  so  much  space  in  the 
religious  and  governmental  province,  like  so  many  separate  rooms 
in  a  building;  and  what  lack  or  imperfection  there  maybe,  probably 
lies  in  not  selecting  the  proper  terms  to  indicate  the  real  indisput- 
able and  separate  objects  which  engage  the  religious  and  govern- 
mental attention.  That  there  are  just  so  many  separate  characters 
of  interest  that  engage  these  departments,  and  which  may  be  indi- 
cated by  as  many  single  headings,  there  is  no  doubt.  That  they 
have  exercised  themselves  in  just  so  many  separate  provinces  of 
object  essentially  their  own,  and  common  to  others  also,  in  their 
march  of  progress,  is  equally  true.  The  question  of  doubt,  there- 
fore, does  not  arise  from  whether  or  not  each  agency  has  a  definite 
number  of  objects  that  may  be  designated  and  understood  by  a 
brief  heading,  but  whether  or  not,  in  summing  up  the  objects  of 
each  department,  we  have  failed  to  mention  all  the  distinct  char- 
acters of  its  interests.  The  doubt  will  not  be  as  to  whether  a  prin- 
ciple enumerated  belongs  to  the  department  to  which  it  is  ascribed, 
for  that  will  be  apparent  at  a  glance,  but  rather  on  the  point  that 
other  principles  of  the  department,  in  its  object  of  progress,  are  left 
out,  which  may  be  equally  applicable  as  an  object  of  interest  and 
means  of  that  division  of  agency.  The  test  will  rest  on  the  follow- 
ing point :  If  the  plan  applies  the  divisions  and  chambers  of  the  gate 
to  so  many  objects  of  a  system  engaged  in  a  certain  purpose;  and  if, 
on  turning  to  the  history  and  nature  of  that  system,  it  is  found  that 
it  contains  numerous  other  objects  and  interests  that  have  been 
equally  instrumental  in  the  primary  object,  and  represented  charac- 
ter of  a  gate  of  entrance,  and  which  are  not  covered  by  the  terms 
relating  to  these  figurative  gates,  steps,  divisions,  and  chambers,  it 
will  be  evidence  that  the  plan  is  wrong,  and  that  the  application  is 
not  appropriate.  If,  on  the  other  hand,  when,  having  made  the 
application  in  this  manner,  other  objects  are  sought  and  thrust  into 
position  that  are  found  inappropriate,  according  to  the  description 
of  the  type,  and  according  to  the  facts  and  history  of  the  depart- 


MYSTERY.  273 

ment  assumed  as  the  object  of  the  type,  it  still  will  not  be  evidence 
that  the  foundation  is  incorrect,  but  leaves  it  possible  that  keener 
discernment  and  a  more  proper  classification  of  the  mental  forces  and 
characters  will  correct  the  defects,  rather  than  disprove  this  manner 
of  application. 

With  these  remarks,  we  turn  to  consider  the  south  gate.  Govern- 
ment takes  its  first  step  in  union.  In  its  history  it  shows  stern,  un- 
pleasant facts  in  connection  with  its  progress.  After  taking  the 
first  preparatoiy  step,  there  was  involved  the  reality  of  taxes,  cur- 
rency, and  riches;  and  then  again,  as  a  secondary  consequence, 
splendor,  royalty,  and  title.  At  least  this  is  the  history  of  govern- 
ment in  its  first  stage,  whether  it  is  legitimate  or  essentially  the 
nature  of  government  or  not.  It  has  begun  with  a  theory  of  union 
that  was  tinctured  so  much  with  forcible  means,  and  was  so  treach- 
erous in  its  first  stages  of  power,  that  it  introduces  itself  in  all  its 
first  history  as  presumptions  and  selfish;  and  in  this  false  notion 
and  selfish  aim,  has  adopted,  for  the  motto  of  its  action,  the  ex- 
pressed sentiment  of  the  ancient  heroes,  interested  aggressors,  and 
savage  usurpers.  To  be  true  to  this  fact,  we  must  say  that  that 
motto  was,  that  a  race  of  gods  were  appointed  to  rule  the  earth, 
and  in  this  idea  all  its  first  progress  has  only  been  in  great  selfish 
designs. 

In  making  these  steps  it  has  had  side  objects  corresponding  to 
the  side  chambers  of  the  south  gate. 

Nationality,  armies,  and  navies  were  involved  on  the  one  hand, 
and  centralization,  war,  and  conquest  on  the  other.  In  connection 
with  these  are  the  objects  that  control  government,  and  increase 
or  limit  its  local  authority,  viz.,  race,  color,  language,  locality, 
climate,  occupation,  teaching,  habits,  numbers,  and  territory. 

But  for  the  purpose  of  illustration,  the  same  plan  th^Lhas  been 
pursued  in  treating  the  other  gates  will  be  availed  of.  ^^Be  follow- 
ing form  presents  the  objects  peculiar  to  government,  as  an  insti- 
tution of  this  life,  as  observed  in  its  history,  nature,  and  present 
object.  The  form  shows  the  gate  from  end  to  end,  both  on  the 
outside  and  inside  gates: 

18 


274 


MYSTERY. 


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Those  chambers  at  right  angles  with  the  length  of  the  gate  were 
the  ones  that  were  upon  the  pavement,  and  ten  to  each  outside 
gate.  Their  corresponding  objects  in  the  case  of  the  south  gate, 
or  governmental  division,  are  shown  on  this  figure  of  the  gate. 
These  are  the  principles  on  which  nationality  extends  or  limits  it- 
self. Hence,  governmental  interest  centres  toward  these.  If, 
therefore,  we  are  to  divide  the  province  of  that  element,  it  must  be 
by  indicating  the   principles   that  divide  its  responsibilities  and 


MYSTERY.  275 

govern  its  limits.  In  that  primitive  stage,  where  the  steps  of  gov- 
ernment have  been  from  mere  union,  up  to  notions  of  royalty  and 
title,  and  where  the  side  chambers  of  its  character  have  been  cen- 
tralization, war,  and  conquest,  these  principles  overreach  other 
considerations,  even  those  of  right  and  justice,  and  are  made  the 
chief  influences  of  sympathy  among  the  nations. 

In  the  outside  court  of  government,  they  also  dictate  the  pretense 
of  war  and  conquest;  so  that  they  are  pre-eminently  the  chambers 
belonging  to  this  governmental  gate. 

But  there  is  a  stage  of  this  department  that  is  founded  on  differ- 
ent principles,  where  the  steps  leading  to  it  are  but  the  increasing 
requirements  of  progress,  and  where  the  side  chambers  are  not  the 
mere  pretense  of  authority,  but  the  absolute  demand  and  necessity 
of  society. 

This  stage  commences  with  the  family  ordinance,  which  is  a  form 
of  government  the  most  primitive,  the  most  correct  in  principle 
and  application,  and  therefore  the  proper  stepping-stone  to  a  new 
theory  of  government  which  is  not  controlled  by  mere  natural  con- 
ditions. * 

Now,  in  a  highly  enlightened  community,  where  the  spirit  of 
liberty  prevails,  there  are  six  considerations  that  tolerate  the  as- 
sumptions of  government.  These  are,  order,  judgment,  and  pen- 
alty, on  the  one  hand,  and  supervision,  protection,  and  instruction 
on  the  other.  Supervision  means  the  special  devotion  that  makes 
conversant  with  the  general  wants.  Instruction  means  the  great 
undertakings  involving  symtematic  effort  and  capital  in  the  interest 
of  general  knowledge. 

Order,  judgment,  protection  and  penalty,  are  terms  that  fully 
explain  themselves,  and  are  especially  illustrated  in  national  gov- 
ernment. Not  only  will  an  enlightened  community  tolerate,  even 
a  bad  government,  because  of  the  demands  of  society  involved  in 
these  principles,  but  when  lacking  the  public  interest  that  attaches 
to  governmental  authority,  it  will  take  the  most  thorough  and  active 
measures  to  draw  around  it  the  purple  curtain,  and  secure  a  charge 
of  the  general  welfare. 

However  far  this  kind  of  public  interest  may  reach,  it  is  never- 
theless the  same  in  kind  as  that  beginning  with  a  well  ordered 
family,  because  it  springs  from  natural  necessities,  and  not  from 
mere  race,  language,  color,  numerical  force,  or  love  of  splendor 
and  authority. 

Hence  it  is  that  this  state  of  government  commences  with  the 
family,  and,  advancing  in  broader  fields  of  oversight,  passes  through 
the  institutions  of  schools,  city,  district,  county,  state,  national, 


276  MYSTERY. 

and  international  government,  alwaj^s  acknowledging  on  the  right 
hand  and  on  the  left,  that  the  only  excuse  for  its  existence  lies  in  the 
requirement  of  order,  judgment,  penalty,  and  in  supervision,  pro- 
tection, and  instruction. 

Thus  it  is  that  these  steps  and  side  chambers  lead  up  to  the  tem- 
ple proper,  where  the  governmental  department  has  its  thirty 
apartments  of  interest  in  such  objects  as  are  enumerated  in  the 
skeleton  form  of  the  south  gate.  It  will  be  noticed  that  the  thirty 
divisions  are  comprehensive  of  authoritative  oversight.  They  are  the 
principal  points  on  which  all  possible  legislation  is  called  out,  and 
to  which  the  eyes  of  all  superintending  forces  are  directed. 

Now,  the  cherubs  that  cry  "  Holy,  holy,  holy,"  as  represented  in 
Eevelation,  the  high-priest's  garments  that  were  remarkable  for 
glory  and  beauty,  and  the  sacred  temple  of  the  Jews  that  was 
mounted  on  a  hill  and  entered  by  a  curious  system  of  gates  and 
courts,  all  have  a  direct  bearing  on  the  department  of  this  busy  life 
where  the  agency  and  providence  of  God  operates  through  visible 
means,  and  where  all  the  forces  are  enlisted  to  work  that  high  at- 
tainment which  the  ancients  saw  in  vision  and  dreams,  but  never 
realized. 

Ezekiel  was  admonished  to  show  the  rebellious  house  of  Israel 
the  pattern  of  the  temple.  This  was  significant,  as  bearing  on  the 
universal  agency  that  the  Almighty  has  employed,  especially  when 
compared  with  the  narrow  and  selfish  notion  then  attaching  to  the 
chosen  people. 

They  believed  by  virtue  of  the  promise  made  to  Abraham  and 
their  fathers,  that  all  blessings  and  means  centered  in  themselves; 
and  that  if  the  Almighty  accomplished  anything  in  the  earth  that 
the  future  ages  could  contemplate  with  pleasure,  that  they  must 
necessarily  be  the  agents.  They  conducted  carelessly  before  the 
nations  whose  conduct  was  intended  to  be  influenced  by  their  ex- 
ample, but  never  lacked  faith  in  their  own  happy  destiny,  nor 
doubted  the  necessity  of  their  national  existence  to  consummate  the 
blessing  of  all  nations. 

But  now  that  the  march  of  religious  progress  has  left  the  Jews 
clinging  to  the  types  and  shadows  of  the  law,  while  the  heathen 
nations  have  been  made  to  recruit  the  church  forces,  what  has  the 
pattern  of  the  house  to  do  with  us?  Just  this  much,  we  think: 
That  no  department,  however  much  devoted,  should  over-estimate 
their  calling,  to  the  disparagement  of  other  means  of  moral  progress. 
In  the  porches  of  the  north. gate  there  were  eight  tables,  on  which 
the  sacrifices  were  slain.  Four  of  these  seemed  to  have  been  in  the 
inside  porch  of  the  outside  gate  and  four  of  them  in  the  inside  porch 


MYSTERY.  277 

of  the  inside  gate.     At  each  place  where  these  four  tables  were 
placed  there  were  two  on  each  side. 

Now  the  north  implies  the  religious  gate,  and  in  the  light  of  what 
pertains  to  it,  and  in  that  of  the  explanation  already  given  of  the 
purpose  of  sacrifice,*  we  will  see  how  they  apply. 

The  offerings  mean  some  form  of  system,  or  organization  ;  the  ta- 
ble, therefore,  on  which  it  is  slain,  seeing  that  the  officiating  priest 
is  but  the  course  of  events  wherein  God's  agency  operates,  is  a 
ground  of  different  opinion  and  dispute.  These  are  many,  it  is 
true,  if  we  were  called  upon  to  particularize ;  but,  after  all,  if  we 
follow  them  up  we  will  find  that  they  all  relate  either  to  the  Creator 
or  to  the  creature.  As  relating  to  the  Creator  there  are  four  divis- 
ions, each  presenting  a  ground  of  different  opinion. 

They  are  the  existence  and  the  nature  of  God  on  the  one  hand, 
and  his  agency  and  communication  on  the  other.  The  first,  re- 
lating to  the  existence  of  God,  was  used  as  a  table  on  which  to  slay 
sacrifices,  in  the  philosophical  sense,  more  in  former  times  than  at 
present,  when  a  general  belief  in  the  existence  of  God  prevails. 
The  notion  that  the  nations  at  large  entertained  on  this  subject  did 
not  constitute  a  belief  in  the  positive  sense,  or  rather  in  the  affirma- 
tive. True,  they  had  gods  many,  that  were  all  believed  to  have 
come  down  from  heaven,  though  formed  of  earth  and  stone. 

They  did  not  rest  on  a  belief  concerning  this  subject  that  could 
place  them  in  accord  with  the  Christian  and  Mohammedan  elements, 
but  rather  so  diverse  as  to  arouse  that  antagonism  which  searches 
each  other's  foundation  with  the  keenest  severity,  and  which  consti- 
tutes the  slaying  of  the  sacrifice.  We  may  say  that  the  whole  host 
of  systems  pervading  the  world  at  the  era  of  Christianity  either  took 
the  negative  or  were  indifferent  to  the  existence  of  God.  Therefore, 
when  the  religious  influence  entered  the  scene,  they  were  subjected 
to  a  test  of  truth  being  slain  on  the  question  of  God's  existence. 

Even  in  these  times  the  atheist  makes  a  terrible  attack,  by  array- 
ing the  worst  features  of  the  natural  world  on  the  one  side,  and  the 
weak  or  misunderstood  point  of  the  revealed  system  on  the  other. 
Marching  up  with  that  pride  of  attack  which  is  the  impulse  of  van- 
ity, strengthened  by  the  custom  of  dealing  with  cold  facts  and  reck- 
less inference,  and  perhaps  embittered  by  being  denied  some  fond 
or  selfish  wish,  it  pushes  desperately  at  the  vitals  of  religion  and 
makes  havoc  among  its  institutions.  By  one  cruel  thrust  it  would 
finish  the  work,  but  is  parried  by  the  opposing  forces,  and  retires 
satisfied  with  having  put  them  thoroughly  on  the  guard.  The  effect 
is  to  turn  the  thoughts  more  critically  inward ;  to  drop  those  super- 

*See  pages  161,  201,  208,  241. 


278  MYSTERY. 

fluities  that  are  a  reproach,  and  to  reconsider  the  foundation  of  be- 
lief. Many  such  storms  and  whirlwinds  have  swept  the  Church, 
only  hurling  away  the  rubbish  and  exposing  the  groundwork  firm 
and  impregnable. 

But,  as  bearing  on  the  subject,  this  only  shows  that  the  existence 
of  God  is  one  of  the  chief  tables  on  which  the  sacrifices  are  slain. 
Then,  when  the  existence  of  God  is  established,  comes  the  ques- 
tion of  his  nature.  This  point  is  prominent  in  all  the  agitations 
of  the  Church,  and  is  still  one  of  the  chief  grounds  of  difference. 
Like  the  question  of  God's  existence,  it  is  broad,  and  extends  be- 
yond all  Church  boundaries,  and  as  far  as  thought  and  intelligent 
expression  are  manifest.  These  two  objects  are  the  tables  in  the 
outside  porch,  on  the  one  side,  and  the  questions  of  God's  agency 
and  communications  are  the  two  tables  on  the  other  side.  The 
agency  of  God  involves  the  doctrines  of  Christ,  Holy  Ghost,  angels, 
and  many  others,  so  that  it  covers  much  of  the  grounds  of  dispute, 
church  division,  and  more  positive  differences.  The  communica- 
tions of  God  affect  the  authority  of  the  sacred  scriptures.  On  this 
point  the  sharpest  contest  is  kept  up.  On  the  result  a  host  of  doc- 
trines depend.  The  din  and  smoke  of  battle  fill  the  air  with  dis- 
cordant sounds  and  clouds  of  darkness.  The  past  is  full  of  the 
record  of  battles;  the  present  realizes  it  none  the  less.  But  from 
out  the  heaven  of  heavens  the  Almighty  calmly  contemplates  the 
scene,  esteeming  it  but  a  little  family  quarrel,  where  the  very  in- 
tensity of  feeling  and  interest  will  eventually  ferret  out  the  truth, 
so  that  only  good  will  be  the  result. 

These  four  tables,  two  on  each  side,  belong  to  the  outside  porch; 
and  to  give  them  due  prominence,  we  will  place  them  together  in 
form: 

Existence  of  God,        Agency  of  God, 

Nature  of  God,  Communications  of  God. 

As  relates  to  man,  the  other  four  tables  that  belong  to  the  inside 
porch  of  the  inner  gate  are  in  the  following  form : 
Character,  Nature, 

Requirement,         Destiny. 

It  is  on  the  grounds  of  what  is  required  of  men,  in  connection 
with  what  their  conduct  is,  that  they  feel  the  point  of  condemna- 
tion. "When  applying  to  system^,  the  principle  is  the  same.  Most 
all  sacrifices,  in  the  philosophical  sense,  are  at  least  a  severe  criti- 
cism, preceded,  accompanied,  or  followed  by  condemnation.  It 
may  be  condemned  in  part  or  whole,  but  in  either  case  it  answers 
to  the  killing  of  the  sacrifice,  as  prefigured  in  the  Jewish  ceremony. 


MYSTERY.  279 

The  nature  and  destiny  of  man  are  the  great  problems  of  the  day. 
All  that  we  feel  or  believe  about  them  has  been  reviewed  and  agitated 
from  time  to  time.  Nevertheless,  a  wide  diJBference  of  opinion  pre- 
vails. It  is  proper  to  remember  that  the  opinions  of  men  have  not 
been  of  a  very  passive  nature;  and  now  that  we  are  considering  the 
tables  on  which  the  sacrifices  were  slain,  let  us  ask  how  many 
systems  are  to  be  yet  called  into  account  on  these  two  great  ques- 
tions ?  We  can  only  answer  by  pointing  to  the  history  of  the  past, 
to  the  blind  selfishness  that  prescribes  an  unequal  allotment  to  the 
race,  and  to  the  aggressive  character  of  truth,  which  searches  all 
the  corners  and  systems  of  the  world. 

These  eight  tables  belong  to  the  north  gate,  the  same  as  these 
eight  points  of  difference  arise  from  the  religious  division.  That 
is,  they  are  more  properly  located  there,  considering  the  wliole, 
than  in  any  of  the  others,  because  it  has  been  the  office  of  religion 
to  be  particularly  exercised  on  these  points,  and  to  take  a  zealous 
leadership  in  their  interest.  Besides,  it  has  received  a  charge  to 
set  the  world  on  fire,  which  only  means  that  it  instituted  a  system 
of  morals  and  belief,  that  came  in  contact  with  the  popular  notion, 
and  resulted  in  both  real  and  philosophical  war. 

Such  is  the  ordinance  of  this  life,  and  the  means  of  approaching 
that  grand  achievement  in  all  departments  that  we  ascribe  to  the 
temple  proper. 

This  temple,  as  described  by  Ezekiel,  does  not  seem  to  contem- 
plate the  primary  faculties  of  man,  as  in  case  of  the  tabernacle,  but 
rather  the  great  result  of  that  faculty.  The  chief  point  of  differ- 
ence between  the  tabernacle  and  temple  is,  that  one  intimated  the 
primary  elements  of  nature  and  faculties  of  man,  while  the  other 
indicated  stages  and  states  of  progress  wherein  all  the  forces  of  life 
participated. 

However,  each  had  its  holy  and  most  holy  place,  wherein  the 
same  character  of  vessels  were  placed.  And  after  all,  when  it  comes 
to  the  inner  apartments  of  both  these  buildings,  as  applied  in  this 
system,  there  is  but  little  difference.  The  one  is  a  state  attained 
by  the  faculties,  and  the  other  is  the  faculties  themselves,  enclosing 
all  the  triumphs  and  possibilities  of  which  they  are  capable. 

With  what  has  been  said  of  the  courts  and  temple,  we  will  rest 
the  proposition  that  the  object  of  the  courts,  gates,  and  chambers 
leading  to  the  sacred  house,  are  to  imply  the  states  and  stages  of 
progress,  and  show  the  agencies  employed. 

Now,  the  altar  was  set  in  the  inner  court.  If  it  was  the  figure  of 
truth,*  it  was  proper  that  it  should  be  located  there;  because  the 

*  See  page  208. 


280  MYSTERY. 

ft 

nearest  point  to  the  most  advanced  state  of  society  is  its  proper 
habitation.  Under  the  circumstances,  the  altar  could  not  be  taken 
any  nearer  to  the  temple,  for  it  would  soil  the  building  by  the 
smoke  of  the  sacrifices.  Otherwise,  it  would  have  taken  place  with 
the  most  holy  vessels  in  the  temple.  The  record  seems  to  leave  the 
impression  that  the  altar  did  not  have  quite  the  locality  to  accord 
with  its  sacred  character,  and  this  was  made  up  by  declaring  it 
''  Most  Holy." 

The  subject  of  sacrifices  is  next  in  order.  A  good  deal  has  already 
been  said  of  sacrifices.  An  explanation  of  these  is  involved  in  treat- 
ing of  the  vessels.* 

There  were,  however,  certain  regulations  and  laws  attached  to 
this  ceremony  which  have  a  typical  bearing.  First,  we  notice  that 
the  north  side  of  the  altar  was  where  the  most  of  the  sacrifices  were 
slain.  This  would  indicate  the  influence  of  religion,  and  agrees 
with  the  statement  that  the  tables  on  which  they  slew  the  sacrifices 
were  in  the  north  gate.  This  law  was  given  in  connection  with  the 
tabernacle,  so  that  to  designate  the  north  side  of  the  altar  for  the 
slaying  of  the  sacrifice,  is  the  same  as  to  fix  the  north  gate  for  the 
same  purpose  in  the  arrangement  of  the  temple. 

Secondly.  All  sacrifices  were  to  be  offered  at  the  door  of  the 
tabernacle.  The  tabernacle  was  placed  in  a  court,  and  the  altar 
was  before  this  tabernacle,  so  that  to  bring  the  sacrifice  there  to  be 
offered  was  indicative  of  another  operating  cause  in  all  agitations, 
reforms,  and  necessary  condemnations;  for,  if  the  tabernacle  is 
representative  of  natural  faculties,  of  which  the  reason  is  chief,  then 
to  present  the  offering  there  to  be  accepted,  shows  how  that  the  co- 
operation and  assent  of  all  reasonable  creatures  are  invited  in  all 
the  providential  changes,  restraints,  and  strictures  directed  against 
the  imperfect  systems  of  the  world .  The  mode  of  offering  before 
the  tabernacle  was  somewhat  changed  by  the  more  extended  con- 
venience of  the  temple ;  but  in  the  former  manner  this  offering  be- 
fore the  door  of  thai  building  also  hints  of  the  oversight  and  in- 
dorsements of  all  changes  and  events  affecting  all  the  forces  of  this 
life;  for,  if  the  human  tabernacle  is  the  assumed  dwelling-place  of 
the  Most  High,  to  offer  the  proposed  sacrifice  before  the  door  of  a 
place  that  typified  that  dwelling-place  was  an  intimation  of  the  ac- 
quiescence of  the  Creator  in  all  objects  that  reason  shall  endorse  as 
the  proper  and  necessary  means  of  atonement. 

Therefore,  whilst  it  is  the  order  here  that  the  secrecy  of  the  di- 
vine working  consists  in  the  general  enlistment  of  natural  means 
and  human  agencies,  we  cannot  readily  distinguish  all  providential 

*  See  pages  241  and  208. 


MYSTERY.  281 

events;  but,  nevertheless,  becoming  enlightened  to  the  manner  of 
that  working,  we  are  modified  to  an  attentive  and  respectful  atti- 
tude toward  all  existing  institutions.  Another  law  was  concerning 
fowls.  It  provided  that  their  feathers  and  crop  should  be  cast  on 
the  east  side  of  the  altar,  and  that  they  should  not  be  divided. 
Fowls  have  been  applied  to  traditionary  notions.*  They  brought 
fowls  for  sacrifice  when  they  were  too  poor  to  offer  cattle  and  sheep. 
This  undoubtedly  was  a  typical  provision,  made  to  cover  the  case  of 
a  great  many  people  and  tribes  of  the  earth,  who  have  not  been 
favorably  connected  with  religious  teaching,  and  who,  at  the  same 
time,  have  extant  among  them  some  moral  or  religious  traditions 
which  have  served  a  beneficial  purpose.  From  what  source  they 
were  derived  is  not  known,  but  the  fact  remains;  and  these  tribes 
and  people,  though  too  poor  in  religious  wealth  to  present  ofiering 
on  the  basis  of  belief  and  ordinances  of  the  sacred  writings,  never- 
theless are  accepted  on  a  faith  begotten  by  a  mere  tradition. 

But  if  these  traditions  have  been  subjected  to  the  divine  law, 
which  has  accepted  the  offerings  of  this  life,  as  implied  by  their 
being  presented  before  the  door  of  the  tabernacle,  we  should 
accord  them  a  virtue.  Hence,  the  notions  that  have  prevailed 
among  uncivilized  tribes,  of  the  Great  Spirit  and  of  the  heppy  land 
beyond,  cannot  be  estimated  except  by  Him  who  has  all  races  of 
men  under  a  course  of  discipline.  Doves  seem  to  relate  to  tradi- 
tionary subjects  of  a  positive  and  practical  nature.  Pigeons  imply 
traditionary  notions  of  a  mild  aspect  of  faith. 

A  pigeon  would  imply  a  tradition  of  a  pacific  character,  relating 
to  providence  and  futurity ;  whereas  a  dove,  one  pertaining  more  to 
practical  life.  The  latter  may  be  established  by  the  mere  example 
of  a  successful  and  respected  chief,  and  maintain  its  position  by  an 
indistinct  remembrance  of  that  respect. 

When  fowls  were  offered  they  were  not  to  be  divided  asunder. 
We  judge  that  this  provision  bears  upon  the  indivisible  nature  of  a 
tradition  itself.  It  is  a  mere  story,  which  is  essentially  connected  in 
all  its  parts.  If  we  are  to  criticise  and  condemn  it,  we  must  do  so 
as  a  whole.  The  case  is  different  with  a  system  of  belief.  That 
may  be  taken  in  its  separate  parts  and  treated  in  detail,  and  be 
partly  received  and  partly  rejected.  If,  therefore,  the  figurative 
objects  of  doves  and  pigeons  are  religious  and  moral  traditions,  the 
Bible  system  ought  to  note  the  indivisible  nature  of  tradition,  in  its 
law  of  sacrificing  fowls ;  hence,  the  exceptional  law  in  this  class  of 
sacrifices. 

The  feathers  and  crop  being  placed  temporarily  on  the  east  side 

*See  page  46. 


282  MYSTERY. 

of  the  altar  when  the  sacrifice  of  fowls  was  made,  shadows  the  havoc 
that  science  makes  with  traditionary  notions.  The  feathers  were 
the  ornament  and  covering;  the  crop  the  necessary  apparatus  of 
food ;  the  wings  the  means  of  motion  and  effect.  Therefore,  to  lay 
all  these  together,  dismembered,  presented  a  sight  of  wreck  and 
ruin ;  but  to  heap  up  these  remains,  with  their  significant  appear- 
ance, on  the  side  of  the  altar,  that  represented  the  scientific  direc- 
tion, seems  to  be  a  recognition  of  the  uncompromising  nature  of 
science,  which,  by  reason  of  its  demand  for  living  facts  or  well 
authenticated  evidence,  is  the  consequent  enemy  of  unfounded  no- 
tions and  floating  traditions. 

A  fourth  law  was,  that  the  blood  of  all  sacrifices  was  sprinkled  on 
the  altar.  The  blood  is  said  to  be  the  life,  and  is  reserved  to  make 
an  atonement.  If,  therefore,  the  typical  description  be  such,  the 
quality  to  which  it  has  reference  can  be  nothing  less  than  the  most 
vital  essence  of  which  a  given  tradition,  ordinance,  system  or  sect  is 
possessed,  and  which,  by  reason  of  being  something  of  vital  virtue, 
works  an  atonement,  or  beneficial  influence.  The  significance,  there- 
fore, of  sprinkling  the  blood  of  all  sacrifices  on  the  altar,  shows  that 
both  the  object  and  effect  of  these  philosophical  sacrifices  is  to  serve 
the  purpose  of  truth.  Why  so  ?  Why,  the  altar  itself,  being  a  figure 
of  the  principle  of  truth,  to  sprinkle  the  blood  on  it,  means,  philo- 
sophically, the  process  and  effect  of  ferreting  out  the  virtue  of  sys- 
tems, and  according  it  an  identity  with  the  spiritual  altar  of  truth. 
This  is  the  effect  in  the  scene,  and  among  the  objects  where  these 
ceremonies  are  applied. 

A  fifth  law  provided  that  the  blood  and  fat  were  not  to  be  eaten. 

At  first  sight  it  seems  that  the  significance  of  the  typical  nature  of 
the  blood  would  have  been  better  served  if  only  the  blood  had  been 
eaten,  and  the  rest  consumed  by  fire ;  because  the  blood,  being  the 
most  vital  essence,  would  present  the  most  proper  substance  to  ap- 
propriate. Besides,  the  process  of  eating  involves  digestion,  which 
is  aptly  representative  of  a  proper  selection  from  all  sects  and  sys- 
tems. Christ  evidently  took  this  view  of  the  subject,  when  he  said  : 
Except  ye  eat  my  flesh  and  drink  my  blood,  ye  have  no  life  in  you  ; 
or  words  to  that  effect.  Now,  Christ  must  have  meant  the  system  of 
doctrine  which  he  taught,  and  not  his  real  flesh.  He  must  have 
meant,  to  be  partakers  of  the  vital  principle  of  virtue;  that  is,  the 
essence  of  that  doctrine,  and  not  his  blood  literally.  The  eating  of 
blood  was  an  abomination  to  the  Jews,  and  contrary  to  the  law  of 
sacrifices;  yet  the  appropriateness  of  eating  the  flesh  and  blood 
as  a  figure  of  the  manner  of  obtaining  virtue  from  condemned  sys- 
tems, forced  itself  upon  the  Savior — so  much  so,  that  he  broke  out 


MYSTERY.  283 

with  this  astounding  declaration.  It  must  be  remembered,  too,  that 
he  was  remarkable  for  parables  and  figurative  language,  which  sup- 
poses not  only  a  lively  imagination,  but  also  a  correct  view  of  the 
appropriateness  of  types  and  figures  of  expression. 

Now,  as  opposed  to  this  appearance,  we  are  called  upon  to  ac- 
count for  the  circumstances  that  have  framed  the  law  of  sacrifices  in 
direct  opposition  to  what  seems  appropriate. 

In  the  first  place,  it  may  be  physiologically  wrong  to  eat  blood, 
and,  therefore,  it  could  not  be  taken  as  a  type  in  that  manner.     In- 
dependent of  all  Jewish  prejudices,  it  may  well  be  doubted  that  it 
is  proper  to  make  blood  a  common  article  of  diet.     How  much  of 
fever,  humor,  and  disease  are  concentrated  in  the  blood,  is  for  science 
to  determine  and  declare.     It  already  begins  to  appreciate  the  rea- 
sons for  denominating  animals  clean  or  unclean,  as  is  distinguished 
in  the  Jewish  law.     Supposing  that  we  allow  that  it  may  not  be 
proper  to  eat  blood;  if  so,  it  would  render  it  necessary  for  the  law 
to  resort  to  some  other  mode  to  use  the  life  principle  in  blood  for  a 
figure  of  the  concentrated  good  qualities  of  a  system.  Indeed,  a  closer 
view  of  the  process  and  nature  of  digestion  really  shows  an  impro- 
priety in  eating  blood  to  figure  the  beneficial  operation  and  effect  of 
a  real  extracted  virtue,  as  derived   from  selecting  from  the  con- 
demned ruins  of  a  rejected  system.     If  we  are  right  in  saying  that 
the  blood  of  the  sacrifices  refers  to  the  vital  quality  of  good  that 
there  may  be  in  a  system,  it  becomes  evident  that  it  is  a  highly  con- 
centrated principle  of  life  in  the  philosophical  sense.     Now,  in  the 
mass  of  substance  taken  into  the  stomach,  on  which  the  process  of 
digestion  is  operated,  there  is  a  grossnessof  material  which  it  is  the 
main  object  of  digestion  to  overcome;  so  that  when  that  much  is 
effected,  and  a  concentrated  substance  is  centerd  in  the  blood,  the 
main  object  of  digestion  is  accomplished.     In  other  words,  and  in  a 
modified  sense,  we  would  say  that  the  object  of  digestion  is  to  form 
the  vital  principle  of  blood;  therefore,  when  blood  is  drawn  away  it 
presents  the  work  of  digestion  in  a  nearly  perfected  form.    Then,  to 
take  this  same  concentrated  material  and  force  it  upon  an  organism 
that  was  made  to  be  exercised  in  producing  that  substance,  seems 
a  violation  of  the  law  of  nature.     A  system  of  organs,  formed  and 
adjusted  to  subjecting  coarse  material,  should  not  be  either  un- 
hinged in  its  object  by  feeding  it  with  the  same  objects  it  is  intended 
to  produce,  nor  outraged  by  being  forced  to  act  upon  a  concentrated 
substance  to  which  it  is  not  adapted.     What  would  we  think  of  a 
manufactory  which,  for  every  object  it  produced,  destroyed  one  of 
like  character  in  order  to  obtain  the  material?     We  would  think 
simply  the  whole  institution  to  be  useless.     So,  on  the  same  prin- 


284  .  MYSTERY. 

ciple,  if  so  concentrated  a  food  as  that  of  blood  is  tlie  proper  diet 
for  man,  liis  digestive  apparatus  is  of  a  wrong  construction. 

Finally,  the  significance  of  the  virtue  of  blood  to  work  an  atone- 
ment, in  the  philosophical  sense,  could  be  provided  for  in  other 
ways.  All  that  was  wanted  was  to  secure  some  figure  that  would 
aptly  represent  the  virtue  there  is  even  in  condemned  systems, 
when  fully  subjected  to  that  aggressive  process  that  searches  all  the 
faults  to  destruction,  ferrets  out  the  good  to  serve  the  purpose  of 
truth,  and  still  declare  the  exact  justice  and  discrimination  of  the 
Great  Ruler. 

Now,  in  the  very  sacrifice  itself,  this  proj^er  figure  was  to  be  found, 
providing  it  could  be  attended  with  absolute  laws  to  fix  its  character. 
The  blood  was,  therefore,  declared  to  be  an  atonement,  and  to  have 
a  cleansing  influence.  This  declaration  was  in  part  absolute,  with- 
out strict  reference  to  its  cleansing  qualities,  to  the  objects  on  which 
it  was  sprinkled,  but  rather  with  reference  to  the  typical  application 
intended.  For  instance,  we  do  not  judge  that  the  sprinkling  of 
blood  on  Aaron  and  his  garments  had  the  effect  to  cleanse  either, 
but  quite  the  contrary;  but  when  this  was  done  it  was  declared  to 
have  that  effect.  So  that  that  declaration  was  not  in  strict  refer- 
ence to  the  literal  fact,  but  rather  to  the  typical  application  in- 
tended. Nevertheless,  there  is  a  cleansing  property  in  blood, 
literally  speaking,  that  is  extensively  availed  of,  and  which  is  one 
good  reason  why  this  object  should  be  taken  as  a  figure  of  purify- 
ing, moral  principle.  Again,  the  blood  is  esteemed  to  be  the 
medium  of  the  life;  and  for  this  reason,  also,  it  was  a  proper  figure 
of  that  vital  essence  which  is  so  true  that  it  cannot  be  destroyed, 
let  it  be  in  connection  with  whatever  system  it  may,  and  however 
severely  beset  by  opposing  forces.  So  far,  then,  as  the  blood  is 
essentially  connected  with  the  life,  and  also  possesses  literal  cleans- 
ing qualities,  it  is  both  the  proper  figure  for  the  purpose  in  view, 
and  justifies  the  declarations  concerning  it  on  literal  grounds.  But 
when  thus  establishing  its  office  as  an  appropriate  figure  of  purifi- 
cation and  atonement,  there  was  attached  some  incidentals  of  an 
arbitrary  nature,  in  order  to  fully  cover  the  ground  it  had  assumed 
to  typify.  Hence,  it  was  said  that  the  sprinkling  of  the  blood  of 
the  sacrifice  on  the  vessels  and  tabernacle,  was  to  cleanse  withal, 
whereas,  particularly  and  literally,  it  was  not  the  case. 

We  say,  then,  that  the  blood  furnished  an  available  figure,  which, 
by  a  few  attachments  of  absolute  declaration,  served  the  purpose 
without  the  resort  of  eating  the  blood;  which  also  could  have  filled 
the  typical  character  intended,  if  applied  to  less  gross  material  than 
most  systems  of  this  world  have  presented.     Even  then  there  would 


MYSTERY.  285 

have  had  to  be  many  absolute  provisions.  For  instance,  tlie  fact 
of  those  principles  ascribed  to  the  different  vessels  of  the  temple, 
being  effected  by  the  cleansing  influence  of  select  truth,  could  not 
be  typified,  but  by  some  such  means  as  sprinkling  the  blood  on  the 
literal  objects,  and  declaring  them  thereby  atoned  for. 

There  was  also  a  law  against  eating  the  fat.  It  was  said  to  be 
the  food  of  the  sacrifice. 

We  doubt  not  that  there  are  some  reasons  of  health  involved,  the 
same  as  in  case  of  the  blood.  An  excess  of  fat  in  the  stomach 
tends  to  disorder,  beginning  with  the  stomach  itself  and  extending 
to  the  whole  system  of  organs.  This  is  better  understood  to-day 
than  at  the  time  of  the  Jewish  exodus.  They,  however,  received 
their  intimation  of  the  fact  by  divine  commandment.  We  receive 
our  evidence  by  the  investigations  of  science.  It  may  be  said  that 
the  primary  reason  of  the  law  is  in  the  nature  of  our  constitution. 
But  this  is  not  the  only  feature  it  possesses.  Being  the  food  of  the 
offering,  it  is  emphatically  connected  with  the  typical  character  of 
the  whole  ceremony. 

Now,  fat  is  an  excess  of  the  animal  system.  In  fact,  a  super- 
fluity; that  is,  the  disposition  to  fatty  growth  is  an  ever-tending 
medium  to  excess  beyond  the  requirements  of  health  and  facility  of 
motion. 

Being  a  part  of  animal  nature,  and  connected  with  the  figure  of 
animals,  it  has  some  counterpart  in  systems  of  belief  or  organiza- 
tions, as  the  case  may  be.  An  accumulation  not  decidedly  neces- 
sary to  either  life  or  health,  is  an  extra  attachment.  If  such  a  con- 
dition pertains  to  a  system,  coming  under  the  influence  of  criticism, 
it  it  sure  to  make  the  pretense  against  that  system  the  stronger. 
It  is  condemned  on  grounds  of 'unnecessary  attachments,  and  is 
thereby  more  effectually  assailed. 

The  fat  was  said  to  be  the  food  of  the  offering.  That  is,  it  fur- 
nished fuel  for  the  fire,  by  which  means  the  sacrifice  was  consumed. 

It  has  been  the  misfortune  of  most  all  systems  laboring  in  the 
interest  of  society  that  they  have  some  cumbersome  ceremony,  faulty 
discipline,  or  erroneous  conceptions,  that  subjects  them,  to  the  as- 
saults of  progress,  and  renders  them  an  easy  prey  to  aggressive 
forces.  The  question  then  is  pertinent :  has  this  fact  anything  to 
do  with  that  ceremony  which  carefully  selected  the  fat  of  the  sacri- 
fice for  the  purpose  of  increasing  the  flames?  It  is  plain  that  it  has. 
It  was  forbidden  to  be  eaten,  thus  showing  that  in  a  typical  sense, 
at  least,  it  is  an  object  not  to  be  copied  by  example  or  appropriated 
to  make  part  of  belief  and  conduct.  Now,  whatever  exceptions 
there  may  be  in  the  case  of  the  blood,  there  is  nevertheless  an  ap- 


286  MYSTERY. 

propriate  significance  in  eating  the  flesh  of  the  ofifering,  in  order  to 
show  that  a  portion  of  condemned  systems  may  be  accepted  and 
appropriated  to  our  own  belief. 

The  sacrifice  of  the  passover  is  evidently  a  sample.  It  has  been 
explained  in  treating  of  that  event,  how  the  eating  of  the  flesh 
agrees  with  such  selection  of  belief.*  The  regular  sacrifices  assigned 
some  portion  of  the  animal  to  the  priest.  Then  they  had  boiling 
places  in  the  corners  of  the  court,  whose  purpose  has  been  explained 
to  be  symbolical  of  the  preparation  for  that  inner  discrimination  of 
belief  and  example  that  agrees  with  the  digestive  process. f 

But  here  was  a  portion  forbidden  to  be  eaten.  If,  then,  the  law 
against  eating  the  fat  was  on  typical  grounds,  it  simply  means  that 
it  is  not  proper  to  copy  the  superfluities  and  unnecesary  ceremonies 
of  those  institutions  we  condemn,  much  less  their  follies  and  er- 
rors; but,  taking  these  defects  as  evidence  of  either  the  standing 
position  or  retrograde  movement  of  the  system,  turn  them  home  in 
the  philosophical  purpose,  to  be  a  flame  that  shall  consume  the 
whole  in  the  interest  of  truth  and  progress.  Nevertheless,  let  it  be 
remembered  that  there  are  places  where  they  wash  the  sacrifice,  by 
the  arrangement  of  God's  temple,  and  that  those  places  are  the 
most  thoughtful  and  merciful  considerations  of  human  weakness 
and  perversion.  J 

There  are  distinctions  in  the  sacrifices  that  require  some  atten- 
tion. All  of  them  were  called  sin-offerings,  in  a  general  sense;  but 
they  were  more  particularly  noted  as  burnt,  sin,  trespass,  waive,  and 
free-will  offerings.  The  trespass  and  sin  distinctions  appear  not  to- 
have  been  material,  the  only  seeming  disagreement  being  the  cause 
that  required  them.  For  instance,  there  is  a  slight  difference  be- 
tween a  sin  and  a  trespass.  The  former  supposes  a  more  direct  vio- 
lation of  some  regulation.  Both  these  had  the  same  law,  and  hence 
there  is  no  difference  worthy  of  note.  The  same  may  be  said  of 
waive  and  free-will  sacrifices.  The  one  distinction  related  merely 
to  a  ceremony  that  reserved  a  portion  to  be  eaten,  wherein  it  was 
waived  before  the  Lord  for  a  memorial.  The  other  term,  "  free- 
will," applies  to  all  the  sacrifices.  It  was  a  law  that  they  all  should 
be  voluntary  offerings.  These  minor  discriminations  were  more  the 
result  of  detailing  the  ceremonies,  and  of  applying  terms  indicative 
of  the  different  offenses  that  required  atonement,  than  from  any 
essential  difference  in  the  ceremony  literally,  or  the  intended  sig- 
nificance of  each  designated  sacrifice.  Thus,  free-will,  peace,  tres- 
pass, and  sin  are  terms  descriptive  of  the  state  of  mind  which 

*See  page  164.  tSee  page  165  first,  then  256.  JSee  pages  211  to  214. 


MYSTERY.  287 

offered,  the  purpose  for  wliicli  they  were  intended,  and  the  different 
kinds  of  offenses  that  called  out  the  sacrifices. 

The  great  general  principle  of  the  Jewish  law  is,  that  for  all  man- 
ner of  sin  of  which  men  may  be  guilty,  all  forms  of  offense  of  which 
they  may  be  charged,  and  every  fault  or  indirect  blame  that  could 
reflect  on  their  conduct  to  make  them  responsible,  was  to  be  atoned 
for  by  sacrifice.  But  in  enumerating  these  possible  offenses,  and 
classifying  the  trespasses,  as  is  done  in  the  law,  there  has  been 
originated  those  different  terms  concerning  the  sacrifices. 

There  are,  however,  some  distinctions  that  seem  to  be  carried  to 
a  typical  intention.  The  most  remarkable  one  is  between  the  burnt- 
offering  and  the  sin-offering.  The  difference  is  in  a  great  measure 
explained.  The  burnt  sacrifice  is  said  to  be  such  because  of  burn- 
ing all  night  on  the  altar.  Opposed  to  this  the  sin-offering  seems  to 
have  had  a  more  limited  time  in  this  position.  In  fact,  a  good  por- 
tion of  the  sin-offering  could  be  eaten;  so  that  it  did  not  require 
that  long  continued  heat  to  consume  it. 

Now,  the  principle  to  be  deduced  from  this  difference  is,  that 
the  burnt  sacrifice  relates  to  such  subjects  as,  in  their  nature,  are  of 
a  continual  existence,  and  which,  therefore,  are  taken  up  from  age 
to  age  by  that  investigating  interest  that  searches  all  things. 

On  the  other  hand,  the  sin-offering  denotes  those  forms  of  belief 
or  systems  that  are  not  of  such  permanent  existence,  but  which,  by 
their  very  constitution,  are  liable  to  be  absorbed  by  new  principles, 
thereby  being  limited  to  a  more  brief  existence.  For  illustration, 
we  will  suppose  a  sect  of  religion  to  be  a  sin-offering,  as  it  is  pressed 
and  opposed  by  the  forces  of  the  world.  A  sect  of  religion  is  a  par- 
ticular organization,  connected  together  by  a  special  oversight  of  its 
tenets  of  belief.  It  is  this  supervision  that  gives  a  distinctive  char- 
acter to  the  organization.  But  supposing  the  superintendency 
which  secures  this  uniformity  of  opinion,  and  which  really  consti- 
tutes it  a  distinct  system,  should  be  relaxed,  it  would  then  result 
that  there  being  no  systematic  means  to  draw  the  different  elements 
together  in  sympathy  of  object  and  belief,  the  very  principles  which 
constituted  it  a  system  or  sect  have  died  out,  and  its  temporary 
nature  is  manifest.  Hence,  this  class  of  agents  presents  the  proper 
objects  of  the  sin-offering,  if  a  temporary  existence,  and,  conse- 
quently, a  temporary  subjection  to  the  philosophical  altar  is  to  be 
the  distinctive  feature. 

Now,  a  particular  organization  has  been  defined  to  agree  with  the 
goats  of  the  flock.*  It  follows,  therefore,  that  if  a  sect  or  particular 
organization  fills  the  description  of  the  sin-offering,  then  goats  are, 

*  See  pages  201  to  203. 


288  '  MYSTERY. 

generally  speaking,  the  proper  sin-oiferings.  True  to  this  relation, 
it  may  be  seen  that,  in  all  the  sacrifices  set  for  appointed  times,  a 
kid  of  the  goats  represents  the  sin-offering. 

In  this  connection  it  is  well  to  observe  the  circumstances  which 
have  a  tendency  either  to  limit  the  existence  of  a  particular  organi- 
zation or  to  absorb  it  with  other  principles  and  systems.  The  revo- 
lutions affecting  different  countries  may  destroy  a  sect  whose  life  is 
connected  with  national  existence,  as  is  often  the  case.  In  the  sense 
of  the  sin-offering,  even  a  nation  may  be  included ;  and  so  the  pre- 
carious nature  of  national  organization  is  a  primary  reason  to  char- 
acterize the  sin-offering  a  temporary  provision,  and  agrees  with  the 
figure  of  that  class  of  systems.  Seeing  that  a  particular  organization 
is  the  jjrimary  meaning  of  the  term  goat,  and  a  goat  is  a  proper  sin- 
offering,  we  are  to  infer  that  nations,  sects,  and  particular  organiza- 
tions of  society  are  of  the  class  of  sin-offerings  intended.  But  sin- 
offerings  were  not  altogether  confined  to  goats,  but  were  taken  from 
the  flocks  of  sheep  and  cattle.  However,  in  such  cases  they  should 
be  presumed  to  cover  ordinances  and  systems  of  belief  that  are  not 
essentially  permanent. 

For  instance  :  The  notion  that  the  seed  of  Abraham  should  liter- 
ally have  a  preeminence  and  national  supremacy,  grew  into  a  sys- 
tem of  belief.  Rather  the  notion  itself  drew  around  it  so  many 
involved  conditions  that  it  constituted  a  system  or  basis  of  belief. 
When  thus  established  it  agrees  with  a  lamb  or  sheep,  according  to 
the  possible  age  of  the  belief,  on  the  principle  of  the  Bible  system. 
It  is  a  lamb,  because  it  is  a  mode  of  belief. 

Now,  when  we  take  a  close  view  of  this  character  and  foundation 
of  faith,  we  find  it  is  not  of  a  nature  to  be  lasting.  In  the  first 
place  it  was  founded  on  a  philosophical  promise  of  general  bless- 
ing, and  was  destined  at  no  future  day  to  have  an  end  in  the  sense 
in  which  that  belief  was  entertained.  The  fact  of  history  affecting 
the  Jews,  and  an  appreciation  of  the  mystical  character  of  the  prom- 
ise that  originated  that  belief,  has  left  the  notion  out  of  the  living 
issues  of  religiour.  If  not  fully  so,  the  nature  of  the  case  promises 
such  a  destiny.  Thus  it  is  that  systems  or  bases  of  belief  of  that 
description  are  proper  objects  of  the  sin-offering.  So  we  see  that 
the  sin-offering  assigns  a  set  destiny  to  the  distinction  of  belief  to 
which  it  applies.  That  destiny  is  either  to  be  absorbed  by  other 
principles  of  interpretation  or  to  .cease  altogether.  But  as  it  is  the 
law  of  the  sin-offering  that  it  may  be  eaten,  it  follows  that  the  for- 
mer is  more  generally  the  case.  As  a  deduction  from  all  this,  it 
follows  that,  in  all  cases  where  sacrifices  are  applied,  the  goat  of 
the  sin-offering  will  note  the  particular  point  of  effect,  which  point 


MYSTEBY.  289 

must  necessarily  be  in  the  most  interested  sect  or  organization  of 
the  time  to  which  the  sacrifice  is  applied. 

This  law  of  the  sin-offering  is  opposed  to  that  of  the  burnt  sacri- 
fice. It  admitted  of  a  ponderable  form  that  could  be  eaten,  where- 
as the  law  of  burnt  sacrifice  shadowed  a  reality  of  less  visible  and 
literal  possibilities.  The  more  temporary  a  system  is,  the  more  con- 
nected with  literal  interpretations  it  is  found  to  be.  It  was,  there- 
fore, proper  to  apply  the  figurative  significance  there  is  in  eating, 
in  order  to  show  the  necessary  change  that  should  overtake  such 
forces.  But,  on  the  other  hand,  there  are  some  foundations  to 
which  human  thoughts  are  directed,  though  continually  in  the  surge 
of  agitation,  can  never  be  shaken.  Such,  for  instance,  as  the  belief 
in  the  existence  of  God;  such  objects  as  the  unity  of  G-od,  univers- 
ality of  grace,  and  all  those  points  to  which  have  gathered  many 
related  principles.  Each  has  laid  the  base  of  a  separate  shade  of 
belief,  and  grown  into  a  system  of  viewing  mental  objects.  They 
are  of  such  a  nature  that  they  neither  cease  to  be  agitated  nor  have 
their  foundation  removed.  Like  the  burnt  sacrifice,  that  was  sub- 
jected all  night,  or  continually,  to  the  fire  of  the  altar,  they  are 
handed  down  from  generation  to  generation,  and  from  dispensation 
to  dispensation,  the  necessary  and  indestructible  questions  of  reli- 
gion. This  class  of  systems  does  not  maintain  so  much  of  literal 
interpretation,  or  connect  itself  with  so  much  of  corporeal  organi- 
zation, but  rather  is  the  private  telescopic  means  by  which  individ- 
uals observe  the  aspect  of  the  natural  and  religious  heavens. 

These  foundations  are  discovered  intersecting  all  sects  and  stand- 
ards of  religion,  whose  zealous  interest  is  to  preserve  a  uniformity 
of  belief,  but  which  have  to  tolerate  and  admit  the  cross  lines  and 
foreign  intrusions,  until  the  periodical  assaults  of  new  parties  pre- 
cipitate a  storm,  and  arouse  the  elements  to  more  positive  position 
and  action.  Hence,  the  spiritual  clouds  of  smoke  and  voices  of 
thunder  peculiar  to  every  dispensation.  Now,  in  a  sacrifice  relating 
to  these  objects,  it  was  sufficient  to  merely  sprinkle  the  blood  on 
the  altar  or  vessels,  in  order  to  show  their  virtue  as  an  abstracted 
quality,  and  as  a  part  of  the  sacrifice-.  Their  nature  is  already  of 
such  a  mental  quality  that  there  is  not  much  of  a  corporeal  sub- 
stance to  be  reduced,  and  hence  the  figure  of  eating,  which  repre- 
sents the  subjecting  of  coarse  material  for  the  purpose  of  vital 
sustenance,  is  comparatively  inapplicable.  They  are  not  of  such  a 
temporary  existence  as  is  implied  by  being  consumed  by  eating, 
where  to  make  the  consistency  they  have  to  be  absorbed  into  others, 
thereby  losing  their  own  identity.  But  not  adhering  to  corporeal 
attachments,  and  having  continual  existence,  they  are  the  real 
19 


290  MYSTERY. 

objects  of  the  burnt-offering  ttiat  was  not  eaten,  but  burned  all 
night  upon  the  altar. 

But  that  continual  subjection  to  heat  declares  a  necessity  which 
argues  of  imperfection.  Hence  those  bases  of  belief  pervading  the 
religious  world,  concerning  the  nature  of  God,  his  agency;  men, 
their  destiny,  and  all  the  minor  foundations  of  doctrine  and  reason- 
ing, when  viewed  in  the  light  of  the  Jewish  types,  are  revealed  in 
an  aspect  far  from  infallible. 

On  the  other  hand,  the  sprinkling  of  the  blood  on  the  vessels  and 
tabernacle,  thereby  declaring  an  atonement  as  well  for  the  great 
objects  of  religion  and  faculties  of  man,  as  for  the  purpose  of  truth 
in  general,  shows  an  undoubted  redeeming  quality  in  the  result, 
and  leaves  us  to  declare  that  the  agitation  of  those  principles,  which 
the  different  points  of  the  mental  heavens  present,  is  the  real,  natu- 
ral, and  typified  process,  by  which  the  refined  quality  may  be  ex- 
tracted to  work  the  only  possible  atonement  for  man,  and  relieve 
the  religious  objects  of  their  unhealthy  encumbrance. 

The  object  of  the  sacrifice  was  as  much  to  sanctify  the  altar  and 
vessels  as  to  work  a  direct  atonement  on  the  subject  presenting  the 
offering.  So  it  is  that  to  remove  the  mental  uncleanliness  attached 
to  the  natural  and  revealed  systems,  is  the  most  direct  way  to  effect 
that  justification  before  High  Heaven  which  we  call  atonement,  and 
which  can  only  come  by  knowledge,  and  a  consequent  conformity 
to  the  designs  of  the  Creator,  both  in  belief  and  conduct. 

The  import  of  eating  the  sacrifice  is  simply  to  accept  in  the  unex- 
plained sense.  For  instance,  supposing  the  notion  that  the  Jewish 
people  should  have  a  literal  and  natural  pre-eminence,  should  now 
be  accepted.  That  acceptance  of  a  corporeal  idea  constitutes  the 
eating  of  the  sin-offering.  This  is  quite  plain,  because  it  is  receiv- 
ing a  mental  subject,  and  parts  of  a  system  of  belief,  in  an  undi- 
gested form.  Therefore,  the  simple  eating  is  the  entertaining  of 
crude  belief  rather  than  absorbing  the  spirit  of  the  idea.  The  latter 
is  the  digestive  process;  whereas  the  former  is  the  mere  preparatory 
eating.  When  a  plan  of  belief  has  undergone  such  modifications 
as  to  be  absorbed  into  other  principles  in  a  new  interpretation, 
then  we  may  consider  that  sin-offering,  both  eaten  and  digested,  so 
far  as  relates  to  that  principle  which  has  appropriated  it.  Such  a 
change,  or  the  proper  time  for  such  a  change,  is  the  limit  for  the 
lawful  eating  of  the  sin  offering,  in  the  philosophical  application. 

There  was  a  law  making  it  an  abomination  to  eat  of  the  sin-offer- 
ings after  a  certain  time.  Correspondingly  so,  there  are  many  rude 
forms  of  belief  belonging  to  former  ages  that  these  enlightened 
times  should  esteem  digested;  at  least  to  such  an  extent  as  not  to 


MYSTERY.  291 

make  retrograde  movements,  and  accept  those  literal  forms  in  the 
absolute  sense. 

There  was  another  kind  of  sacrifice  called  meat-offerings.  It 
was  a  certain  quantity  or  measure  of  fine  flour.  This  was  always 
presented  in  connection  with  the  sacrifices.  Bread,  when  prepared 
and  baked  into  loaves,  evidently  was  meant  for  doctrine.  Christ 
seems  to  have  given  it  this  interpretation.  We  have  explained 
somewhat  on  this  subject,  on  the  question  of  the  passover.*  But 
flour  is  an  unprepared  form  of  bread.  It  is  a  substance  from  which 
bread  is  formed.  Therefore,  it  follows  that  flour,  in  the  philo- 
sophical sense,  is  the  material  from  which  doctrine  is  founded. 
This  is  really  a  reality  of  premise,  inference,  and  reasoning  that 
has  been  beaten  out  from  the  multitudinous  appearances  of  life, 
the  same  as  flour  is  the  result  of  subjecting  a  multitude  of  kernels 
to  a  given  process. 

All  sacrifices  conducted  in  the  manner  we  have  interpreted  them 
to  be,  as  agreeing  with  the  Jewish  types,  will  necessarily  involve  a 
close  criticism  of  the  premises,  inference,  and  reasoning  of  the  sys- 
tems that  are  assailed.  So  it  was  in  good  keeping  with  the  nature 
of  the  subject  that  there  should  accompany  the  sacrifice  of  animals 
the  offering  of  fine  flour.  The  quality  of  the  flour  only  shows  the 
estimate  that  the  Almighty  has  placed  upon  all  the  efforts  which 
struggling  humanity  is  making.  On  the  same  principle  the  more 
select  class  of  animals  were  taken  for  the  sacrifice,  though  many  of 
the  systems  they  tj^pify  may  be  esteemed  of  doubtful  holiness. 

There  was  also  offered  with  the  flour  or  meat  offering,  as  it  was 
called,  a  quantity  or  measure  of  olive  oil.  In  order  to  get  at  the 
meaning  of  this,  we  will  have  to  go  back  to  the  first  principles  of 
this  philosophical  Bible  system. 

Trees  are  said  to  be  customs  of  society,  as  is  explained  in  treating 
of  the  seven  days  creation  of  Genesis. f 

The  sacred  writings  make  frequent  mention  of  the  olive,  vine,  and 
fig-tree.  It  is  quite  plain  that,  if  they  abound  with  terms  and  char- 
acters of  a  typical  import,  then  these  three  objects  occupy  an  import- 
ant representative  position  :  The  fig-tree  furnished  both  shade  and 
fruit ;  the  olive,  the  oil  of  anointing  of  the  sacrifices,  and  for  com- 
mon use.  The  vine  was  a  feature  of  the  Holy  Land.  Its  fruit  was 
manufactured  into  wine,  or  preserved  by  drying,  and  was  as  plenti- 
ful and  free  as  the  country  was  productive,  and  equally  divided. 
Every  man  dwelt  under  his  own  vine  and  fig-tree,  resting  from  the 
labor  of  the  day,  protected  from  the  heat  of  the  sun,  and  within 

♦  See  page  167.  t  See  pages  35  to  40. 


292  MYSTERY. 

sight  of  his  garden  of  olives,  observing  the  change  of  the  seasons 
affecting  the  vines  and  trees  planted  for  his  comfort  and  support. 

If  he  were  a  teacher  of  the  people,  and  accustomed  to  illustrate 
his  exhortations  by  a  resort  to  objects  of  nature,  the  vine,  olive  and 
fig-tree  must  have  been  in  ever  waiting  readiness  to  serve  that  pur- 
pose, because  they  were  the  familiar  home  objects  with  which  all 
were  conversant. 

If  he  were  a  prophet,  being  prompted  to  sudden  excursions  in  the 
dim  future,  where  the  outlines  of  numerous  forms  and  characters 
met  his  view,  he  was  ever  ready  to  apply  his  own  little  store  of  nat- 
ural objects  to  some  fitting  form  of  prophetic  principle  or  future 
circumstance. 

That  objects  of  such  defined  properties  and  fixed  natures  as  the 
olive,  vine,  and  fig-tree  should  not  long  want  for  a  counterpart  in 
the  varied  principles  and  manners  of  the  world's  inhabitants,  is  not 
remarkable.  Hence,  we  find  the  prophets  making  frequent  men- 
tion of  these  figures  when  dwelling  on  the  future  history  of  the 
worjd  and  church. 

The  divine  superintendency  of  prophetic  utterance  is  also  pre- 
sumed to  control  all  the  writings  into  a  consistent  adaptability  with 
the  general  system  of  Bible  philosophy.  Otherwise,  there  might 
not  be  an  appropriate  selection  of  figures.  As  it  is,  on  the  theory 
that  the  divine  mind  has  ordained  that  the  associations  that  sur- 
round a  certain  class  of  objects,  which  are  used  for  figures,  shall  be 
the  index  to  what  character  of  inner  principles  the  figures  relate, 
we  are  enabled  to  rest  on  a  reasonable  foundation  ;  and,  approach- 
ing the  numerous  influences  of  life,  measure  them  by  that  descrip- 
tive rule  that  the  associations  of  the  figures  present.  Now,  what 
are  the  associations  of  the  olive,  vine,  and  fig-tree  ? — for  it  is  on  this 
ground  that  their  philosophical  objects  are  to  be  found. 

Well,  first,  we  say  they  were  the  real  visible  means  of  furnishing 
sustenance  and  even  luxuries  to  the  people.  The  properties  of  food 
and  drink  were  fully  represented  in  these  three  domestic  objects. 
This  much  is  evident. 

Next,  the  enjoyment  of  every  man  under  his  olive,  vine,  and  fig- 
tree,  was  esteemed  an  evidence  that  the  people  were  in  a  sphere  of 
divine  favor.  When  they  lacked  such  enjoyment,  in  their  mourn- 
ings they  cited  these  objects  as  the  chief  figures  in  a  state  that  they 
had  lost,  or  in  one  unto  which  they  hoped  to  attain,  thus  showing 
that  they  were  necessarily  associated  with  a  favored  condition.  The 
deduction  from  the  first  proposition  is  a  connection  concerning  food 
and  drink.  From  the  second  is  an  idea  of  a  favored  state.  The  two 
put  together  form  a  conception  of  a  state  wherein  so  many  means  of 
food  and  drink  are  provided  in  a  certain  condition  of  life. 


MYSTERY. 


293 


Now,  to  suppose  these  objects  to  be  in  the  situation  of  types,  and 
therefore  to  give  them  a  philosophical  bearing,  it  must  be  done  by 
applying  them  in  their  appertaining  attachments.  If  the  spirit  of 
that  associated  character  is  condensed  into  the  idea  of  a  favorable 
state  where  a  means  to  sustain  life  is  provided,  by  the  order  of 
Providence  or  favor  of  heaven,  then  we  are  to  judge  that  to  take 
those  figures,  with  all  their  attendant  characters,  and  fix  them  on 
the  objects  to  which  they  properly  belong,  is  first  to  suppose  a  cor- 
responding condition,  where  the  divine  hand  is  remarkable,  and  in 
the  next  place  to  expect  that  in  that  condition  there  are  means  of 
spiritual  food  and  drink  provided.  In  connection  with  this,  the 
fact  that  the  land  of  Canaan,  with  all  its  advantages  of  climate, 
luxuriant  production  and  moral  institutions,  is  generally  thought 
to  have  a  typical  reference  to  the  more  general  institutions  of  re- 
ligion and  spiritual  sphere  of  the  Church,  should  be  brought  promi- 
nently to  view.  If  this  be  so,  then  the  vine,  olive,  and  fig-tree,  that 
were  such  notable  features  of  the  Holy  Land,  are  tokens  of  some- 
manner  or  object  of  church  ordinance.  Indeed,  the  associations  of 
that  valley,  flowing  with  milk,  honey,  oil,  and  wine,  contrasting 
with  high,  rugged  mountains,  forbidding  seas,  and  desolate  deserts 
surrounding  it,  cannot  fail  to  be  the  prophetic  image  of  that  revealed 
system  of  morals  toward  which  all  church  belief  has  gathered,  and 
which  is  really  that  spiritual  land  within  whose  boundaries  all  na- 
tions are  to  be  blessed.  Such  is  the  conclusion,  both  from  all  the 
connecting  ideas  of  the  vine,  olive,  and  fig-tree  of  Palestine,  and 
from  the  whole  character  and  circumstances  which  attended  its  his- 
tory. Now,  if  the  ground  from  which  the  trees  grow  be  the  general 
modern  religion  or  church  sphere,  then  the  trees  that  grew  out  of 
that  ground,  and  which  are  a  feature  of  that  land,  must  be  some 
pervading  customs  pertaining  to  the  Church,  from  whence  is  derived 
a  spiritual  wine,  food,  and  ointment. 

It  must  be  a  custom  of  some  sort,  because  the  consistency  of  this 
system  is  not  met,  unless  it  be  such,  because  trees  are  said  to  agree 
with  customs.*  Then  the  customs  must  be  a  means  of  deriving 
church  comfort  and  utility,  because  the  trees  were  good  for  drink 
and  food,  and  were  a  protection  from  the  sun,  and  an  ornament  in 
the  land.  At  this  stage  of  the  argument  it  becomes  necessary  to 
criticise  the  general  church  manners,  especially  with  reference  to 
the  sacred  scrij)tures,  for  it  is  from  these  it  is  judged  to  gain  its 
light ;  and  therefore,  the  manner  of  its  interpretations,  if  develop- 
ing into  separate  customs  of  religious  notion  and  practice,  furnishes 
the  very  objects  of  which  the  vine,  olive,  and  fig-tree  were  the  em» 
blems. 

*See  pages  35  to  40. 


294  •  MYSTEEY. 

The  religious  manners  of  the  Church  may  be  divided  into  three 
main  and  distinct  notions,  viz.,  the  extraordinary,  the  practical,  and 
the  philosophical.  The  extraordinary  manner,  like  the  others,  has 
drawn  around  it  the  adherents  of  that  view,  and  given  color  to  all 
the  interpretations  of  that  class,  entering  into  their  manner  of 
church  government  and  teaching,  so  as  to  form  a  distinct  precedent 
of  religious  belief  in  the  extraordinary  view.  Thus  its  image  is 
stamped  on  society,  and  that  custom  of  interpretation  is  established. 
The  extraordinary  mode  is  to  view  the  Bible  and  religion  in  the 
miraculous  aspect.*  All  that  is  recorded  in  its  sacred  pages  admits 
of  only  the  most  remarkable  interpretations.  It  supposes  the  Al- 
mighty in  bold  relief  with  the  myriads  of  angels  and  spirits,  work- 
ing His  will  in  the  sight  of  all  people.  It  is  restless  under  a  state 
that  lacks  the  spirit  of  prophecy  and  the  open  demonstration  of  the 
divine  ha'nd.  It  looks  doubtfully  upon  the  whole  scene  where  the 
marvellous  is  not  the  main  feature,  and  longs  for  the  time  when 
the  opening  heavens  shall  declare  the  Son  of  God  with  power  and 
great  glory;  when  the  last  trumpet  shall  sound,  and  all  nations  be 
summoned  before  the  throne  of  God;  when  the  graves  shall  be 
opened,  the  dead  come  forth,  and,  midst  the  din  of  voices,  light- 
ning, thunder,  and  earthquakes,  the  consummation  of  all  things  be 
declared. 

On  the  other  hand,  there  is  a  practical  custom  of  viewing  reli- 
gion, which,  though  not  ignoring  the  extraordinary  foundation, 
nevertheless  merely  does  obeisance  to  miracle  and  prophecy,  and 
passes  on  to  devote  its  attention  to  the  inner  comeliness  of  Chris- 
tianity. It  considers  the  object  of  religion  in  the  light  of  practical 
morality,  benevolent  enterprise,  charitable  provisions,  and  social 
amelioration.  It  finds  ample  employment  for  its  hands;  is  satis- 
fied, in  a  great  measure,  with  its  present  field  of  operations,  and 
has  but  little  concern  about  the  future. 

A  good  many  modern  church  societies  are  of  this  theory  or  cus- 
tom of  teaching.  It  is  also  remarkable  of  many  others,  which  have 
little  pretension  to  religious  profession.  This  class  look  coldly  on 
the  enthusiasm  and  stimulating  grandeur  of  prophetic  writing. 
They  decline  showing  much  interest,  or  expressing  an  opinion,  on 
the  lively  images,  types,  and  allegories  of  the  Bible,  claiming  that 
it  is  not  material;  that  if  we  do  right  it  is  well,  and  that  we  need 
not  trouble  ourselves  with  the  miraculous  problems  of  the  past,  or 
of  the  doubtful  mysteries  of  the  future.  Being  established  in  this 
custom  of  viewing  religion,  they  are,  in  a  great  measure,  uncon- 
cerned about  the  origin  and  consistency  of  the  religious  faith  in  all 

*  See  page  127. 


MYSTERY.  295 

its  phases,  believing  that,  with  all  its  doubtful  characters,  extra- 
ordinary accompaniments,  if  it  has  served  the  purpose  to  establish 
practical  righteousness,  it  is  enough.  So  believing  and  so  acting, 
it  neither  entertains  nor  tolerates  the  floating  applications  of  proph- 
ecy, or  the  enthusiasm  begotten  of  marvellous,  impending  events. 

The  philosophical  custom  differs  materially  from  both  of  these. 
It  is,  perhaps,  less  concerned  about  practice  than  about  belief.  It 
values  a  reasonable  and  consistent  theory,  as  the  surest  foundation 
for  moral  and  religious  results;  and  for  this  reason  gives  special  at- 
tention to  the  mental  distinctions  and  differences  of  doctrinal  points. 
It  cannot  be  quieted  by  reiterating  the  incomj^rehensible  character 
of  religious  subjects  and  doctrine.  It  will  not  be  appeased  to  rest 
on  a  foundation  of  contradictory  appearance.  It  will  wrestle  with 
the  angel,  force  up  to  the  most  secret  chambers,  and  seek  to  remove 
the  veil  from  the  most  difficult  and  mysterious  questions  of  religion, 
encountering  and  overcoming  the  guards,  and  making  the  whole 
host  of  allegorical  figures,  dark  sayings,  and  mystical  shadows 
give  way,  which,  like  dim  phantoms  flitting  to  and  fro  in  the  dark, 
arouse  the  imagination  to  a  terror  of  unseemly  objects  and  hideous 
forms,  and  prevent  the  rational  view  of  life's  realities  and  plan  of 
divine  intentions. 

Such  is  the  statement,  in  the  extreme,  concerning  the  three  sep- 
arate channels  into  which  religious  interpretations  turn  their  current. 
From  the  earliest  age  of  the  Church  each  of  these  manners  has  had 
its  adherents,  so  that  each  generation  could  observe  a  precedent  to 
which  it  could  divide  its  religious  household  according  to  the  bent 
of  their  separate  inclinations.  Thus,  three  separate  customs  have 
grown  from  the  religious  soil,  which,  as  trees  yielding  fruit,  pleas- 
ant to  the  taste  and  good  for  food,  have  each  their  necessary  office 
in  the  revealed  system. 

Now,  if  the  vine,  olive,  and  fig-trees  were  intended  to  be  symbolic 
of  these  distinctions  in  the  custom  of  religious  thought,  it  is  not 
remarkable  that  they  were  in  such  frequent  use  all  through  the 
sacred  writings;  for  anything  so  important  as  the  manner  iu  which 
revelation  is  viewed,  could  not  fail  to  be  a  special  object  of  that 
prophetic  spirit  that  penetrates  all  time,  and  deciphers  the  influ- 
ences controlling  human  conduct.  Seeing,  too,  that  it  is  through 
these  channels  the  comfort,  hope,  and  moral  sustenance  of  the 
people  are,  in  a  great  measure,  obtained,  what  would  better  represent 
them  than  trees  of  pleasant  appearance,  bearing  fruit,  and  yielding 
wine  and  oil  in  abundance. 

Well,  now  to  distinguish.  The  vine  produces  the  grape,  that  is 
the, most  easily  and  naturally  manufactured  into  a  stimulating  bev- 


296  MYSTERY. 

erag-e.  It  was  in  common  use  among  the  Jews,  evidently,  and  enters 
extensively  into  figures  of  prophecy.  Solomon,  speaking  of  it  in 
Proverbs,  says :  * '  Give  strong  drink  unto  him  who  is  ready  to  perish , 
and  wine  unto  those  that  be  of  heavy  hearts."  To  say  the  least,  it 
was  a  necessity  in  exceptional  cases.  But  as  to  its  nature,  it  is  a 
nutritious  stimulant.  That  is,  it  assimilates  readily  with  the  blood, 
and  maintains  its  own  stimulating  property.  "With  most  other 
liquid  tonics,  the  relaxation  that  follow^s  shows  that  what  bracing 
has  been  effected  has  been  done  at  the  expense  of  the  system. 
Perhaps  this  is  less  the  case  with  wine  than  any  other  in  the  list  of 
strong  drinks. 

Its  effect  is  to  counteract  the  preyings  of  despair,  excite  the  hopes, 
and  to  comfort  the  spirit  into  a  state  of  cheerfulness.  Of  the  three 
customs  pervading  the  church,  from  which  they  derive  spiritual 
sustenance,  that  of  taking  the  extraordinary  view  of  religion  most 
aptly  represents  the  vine.  It  is  from  the  fruit  of  this  growth  that 
there  is  derived  an  authorized  belief  in  the  extra  working  of  the 
Divine  One  who  shall  consummate  the  apparent  dif&cult  object  of 
immortality.  Occasions  innumerable  are  before  us,  where  nothing 
but  a  faith  in  the  most  extraordinary  future  developments  can 
satisfy  the  longing  soul,  and  provide  against  the  circumstances  that 
are  pressing  on  its  life.  Even  to  him  who  will  take  the  most  nat- 
ural view  of  life,  depending  on  the  facts  of  nature  for  inferences  of 
faith,  and  who  would  seem  to  be  satisfied  in  his  element,  accepting 
the  unchanging  and  unsatisfactory  aspect  of  nature,  there  comes 
the  visit  of  despair,  which  is  the  reminder  of  the  soul  that  it  is  im- 
mortal, and  that  it  needs  the  provisions  of  cheer  and  hope,  that  in- 
volve the  direct  interference  of  divine  power.  The  strong  hint  that 
nature  provides  is  not  satisfactory.  The  man  of  science  does,  in- 
deed, follow  up  the  scale  of  matter  until  he  is  lost  in  such  spiritual 
forms  as  to  be  suggestive  of  most  any  possibility,  but  this  only  the 
more  excites  his  uneasy  and  inquisitive  spirit;  so  that  with  all  the 
appearances  of  progress,  high  attainments,  and  eternity  of  matter, 
he  struggles  bitterly  with  the  changes  that  push  him  aside  from 
the  busy  world,  and  pants  after  the  positive  declarations  afforded 
in  the  extraordinary  view  of  religion.  It  is  certainly  so.  You  may 
not  approach  the  dying  bed  with  the  cold  deductions  of  reason, 
where,  calling  for  pity,  and  pale  with  disease,  lies  the  child  whose 
image  is  eternally  stamped  in  the  imagination  and  affections  of  the 
parent,  and  whose  vacated  place  in  the  household  shall  leave  here 
and  there  a  token  of  remembrance  that  shall  make  the  pulse  to 
quicken,  the  soul  to  be  agitated  with  a  tremor  of  anguish,  and  the 
fountain  of  tears  to  flow  in  response  to  the  aching  heart. 


MYSTERY.  297 

Let  the  insipid  comfort  of  morality  and  natural  religion  stand 
back  from  the  scene,  when  the  strong  man  is  ebbing  out  his  life  un- 
derpressure of  dissolution  and  despair,  crying  with  all  the  extreme  of 
feeling  which  the  awful  reality  begets:  "  O,  death,  must  I  face  thy 
uncertainties  !  O,  grave,  must  I  leave  all  and  go  alone  to  thy  dark 
confines!"  Even  nature  might  move  in  sympathy  with  an  organism 
and  spirit  whose  particles  of  composition  are  the  finest  extract  of  its 
own  qualities,  when  the  object  of  that  sympathy  is  subjected  to  the 
straining  and  commotion  which  no  disturbance  of  inanimate  matter 
can  equal.  How  much  more  shall  the  Great  Intelligence,  who  has 
adapted  the  living  soul  to  the  material  of  nature,  and  stamped  upon 
it  the  properties  of  His  own  being,  anticipate  the  exigencies  of  hu- 
manity, and  provide  a  means  of  sympathy  that  shall  respond  to  the 
call  of  the  distracted  soul!  Surely,  the  grave  must  reveal  its  dead, 
and  the  forbidding  shade  of  the  spirit-land  be  removed.  No  creat- 
ure in  whose  affections  has  twined  the  curious  net-work  of  love, 
will  be  satisfied  short  of  a  recognition  that  is  a  positive  identity; 
and,  therefore,  concerning  the  resurrection  of  the  dead  and  the 
reality  of  immortality,  the  desire  is  in  accord  with  the  strong  terms 
of  the  sacred  writings.  We  may  conclude  that  no  interpretation 
can  destroy  the  fact  and  completeness  of  the  resurrection  and  its 
attending  extraordinary  circumstances.  If  this  be  so,  here  is  a  strong 
stimulant  provided  in  the  religious  sphere.  Therefore,  if  it  is  a 
custom  in  one  department  of  the  church  to  draw  on  this  element, 
and  manufacture  therefrom  the  stimulating  influence  and  comfort- 
'ing  consolation  which  the  extraordinary  promises  of  the  Bible 
afford,  then  that  custom  is  the  vine  that  it  intended  by  the  figure, 
and  which  was  a  feature  of  the  Holy  Land. 

The  other  two  customs  are  the  practical  and  philosophical. 

The  question  now  to  decide  is,  which  agrees  with  the  fig-tree  and 
which  with  the  olive  ?  There  is  one  peculiarity  of  the  fig-tree  that 
furnishes  an  index  at  once.  It  is  noted  for  its  large  leaves,  which 
are  a  convenient  protection  from  thg.  sun.  In  the  account  of  Adam  ' 
and  Eve  it  is  said  that  they  sewed  fig-leaves  tog^ether,  and  made 
themselves  aprons.*  It  is  as  pertinent  to  the  subject  in  hand  to 
pursue  the  application  in  their  case,  and  on  the  philosophical  foun- 
dation, as  to  seek  the  meaning  of  the  fig-tree  independent  of  that 
account.  In  their  case  we  have  the  purpose  of  their  act  to  throw 
light  on  the  subject.  It  has  been  explained  that  the  figure  of  Ad- 
am's fall  presents  the  Church,  missing  the  chief  principle  on  which 
the  religion  of  Christ  was  founded,  and  substituting  obsolete  cere- 
monies, thereby  rendering  it  naked  in  the  light  of  Christian  objects. 

*  See  page  63. 


298  MYSTERY. 

Under  such  circumstances  fig-leaves  are  sewed  together  to  hide  their 
nakedness.  Now  the  question  arises,  what  most  shields  the  Church, 
that  has  forsaken  the  principle  of  Christianity,  and  given  itself  over 
to  the  burden  of  the  ceremonial  law,  or  to  the  perversion  of  an  idol- 
atrous and  unreasonable  cast  of  instruction  ?  Is  it  not  considera- 
tions of  practical  morality  and  social  benevolence,  which,  notwith- 
standing having  missed  the  perfect  freedom  that  bars  the  forms  and 
burdensome  requirements  of  past  dispensations  and  exceptionable 
belief,  has  a  positive  existence  in  church  organizations  most  notable 
for  this  departure  ?  These  appear  naked  in  the  great,  principal  ob- 
ject of  Christianity ;  but  whatever  authority  from  heaven  or  else- 
where that  will  view  even  the  most  objectionable  of  Christian  sects, 
will  not  find  them  entirely  missing  the  Christian  object,  because 
charity, — benevolent  charity — and  practical  virtue  are  essentials  of 
Christianity,  and  those  very  ones,  the  greatest  transgressors  concern- 
ing ceremonies  and  faith,  are  respectively  remarkable  for  making 
extra,  if  not  extreme,  efforts  toward  commending  themselves  by  the 
most  self-sacrificing  and  visible  charity,  and  by  the  equally  self- 
denying  practice  of  modern  puritanical  morality. 

If,  therefore,  we  find  some  availing  themselves  of  a  common  and 
commendable  custom,  viz.,  that  of  practical  morality,  and  on  that 
principle  making  strenuous  efforts  to  recommend  their  position  as 
well  as  to  secure  a  covering  for  their  visible  faults,  it  argues  first 
that  they  are  suspiciously  in  accordance  with  the  figure  of  Adam 
and  Eve  hiding  themselves  by  a  resort  to  the  leaves  of  the  fig-tree  ; 
and,  in  the  second  place,  the  fact  that  these  parties  do  find  a  shield' 
from  condemnation  through  their  resort  to  extra  efforts  in  what  is  of 
good  repute,  and  hence  have  plucked  from  the  common  tree  of  good 
works  to  excuse  and  hide  their  defects,  shows  that  it  is  this  current 
of  charity  and  morality  that  is  the  spiritual  fig-tree  of  the  scriptures 
and  church. 

If  we  see  a  party  seeking  to  hide  himself,  we  infer  that  a  wrong 
act  is  committed.  The  scriptui;ps  evidently  figure  that  some  parties 
connected  with  church  history  will  not  only  seek  to  hide,  but  be 
found  naked,  and  be  casting  about  them  for  a  covering.  The  other 
side  is  that  we  have  discovered  the  secreted  and  naked  parties,  and 
found  that  they  have  succeeded  in  maintaining  a  passable  appear- 
ance by  covering  themselves  with  the  leaves  of  our  common  custom 
of  charity  and  virtue.  Hence,  if  the  parable  of  the  garden  is  rightly 
applied,  we  also  have  discovered  what  is  the  fig-tree  by  the  hasty  ef- 
forts of  guilty  parties  in  jumbling  the  leaves  together,  to  hide  their 
nakedness.  However,  the  effort  shows  a  desire  to  possess  some 
recommending  virtue,  as  well  as  defense,  against  the  aggressive 
criticism  of  religious  progress. 


MYSTERY.  .  299 

But  the  leaves  of  the  fig-tree  are  a  protection  from  the  sun. 
This  is  one  of  the  associations  that  is  necessarily  attached  to  the 
figure. 

The  sun,  according  to  this  system  of  applying  the  sacred  writ- 
ings, is  an  explained  mode  relating  to  Bible  doctrine.*  "When  this 
mode  has  a  proper  exercise,  it  reveals  many  doctrines  in  a  new 
light;  and  as  a  consequence,  reflects  on  the  sects  and  societies  which 
entertain  crude  notions  or  literal  views.  This  is  not  all.  By  the 
law  of  society,  which  is  embodied  in  a  principle  of  consistent  theory, 
these  societies  feel  the  pressure  of  opposing  forces.  If  this  pressure 
comes  by  exercise  of  the  explained  mode,  as  it  generally  does,  then 
it  answers  philosophically  to  the  heat  of  the  sun. 

In  all  such  cases,  when  the  very  life  and  foundation  is  at  stake, 
what  is  it  that  holds  the  sentence  of  condemnation  in  check  ?  Is  it 
not  consideration  of  practical  utility  ?  Suppose  that  the  theory  of 
modern  religion,  concerning  most  of  the  vital  doctrines,  to  be  in- 
correct, and  that  because  of  misapprehensions  and  deceptive  literal 
interpretations,  the  whole  orthodox  atmosphere  were  black  with 
clouds  of  contradiction  and  inconsistency,  reflecting  on  the  nature 
and  intentions  of  the  Deity.  If  this  aspect  can  be  presented,  it  cer- 
tainly must  be  through  the  principle  of  the  explained  mode,  which 
we  call  the  philosophical  sun.  Then  it  could  be  said,  in  one  sense, 
that  the  modern  churches  were  under  the  heat  and  influence  of  the 
sun.  But  supposing  them  to  present  this  appearance,  the  first  im- 
pulse would  be  to  denominate  them  anti-christian.  But  the  fact  of 
their  utility,  in  the  moral  and  benevolent  point  of  view,  furnishes 
them  a  protection  from  the  heat,  and  forbids  that  severity  of  censure 
which  otherwise  might  be  merited.  Now,  the  custom  of  viewing 
religion  in  the  light  of  practical  utility,  and,  therefore,  concentrat- 
ing on  moral  conduct  and  appropriate  behavior,  has  borne  both 
fruit  for  food  and  shelter  from  the  heat  of  vengeance,  which  is  the 
destiny  of  all  perversion.  It  is  the  fig-tree,  with  broad  leaves,  whose 
appearance  is  beautiful  to  the  eye,  good  for  food,  and  a  shelter  from 
the  excessive  heat  of  the  sun. 

There  remains  the  olive-tree  to  be  associated  with  the  philosoph- 
ical custom.  This  brings  us  back  to  the  subject  of  the  sacrifices. 
The  purpose  of  the  oil  was  to  go  with  the  fine  flour,  that  it  might 
assist  in  cooking  it  for  the  priest,  and  rendering  it  somewhat  di- 
gestible. There  is  a  necessary  accompaniment  to  every  basis  of 
faith.  At  the  least,  it  is  an  attempt  at  giving  a  reason  for  a  belief. 
Every  system  that  has  been,  or  can  be,  assailed  on  grounds  of  belief 
or  practice,  has  its  philosophical  justification,  which  materially  as- 

*5ee  pages  41  to  H. 


300  MYSTERY. 

sists  in  modifying  the  sentiment  concerning  it,  and  often  to  sucli  an 
extent  as  to  render  much  of  it  spiritually  digestible.  Nevertheless, 
they  all  suffer  the  jostling  that  marks  the  course  of  truth,  and  which 
so  aptly  fills  the  idea  of  Jewish  sacrifices.  If  sacrifices  were  so  in- 
tended to  apply,  it  was  proper  to  represent,  by  some  appropriate 
figure,  every  peculiarity  of  a  defined  plan;  because  it  is  the  system 
and  ordinances  of  life  that  stand  for  the  animal  sacrifice.  Now, 
every  peculiarity  of  a  system  could  not  be  represented  in  the  cere- 
mony by  the  mere  parts  which  the  animal  afforded.  True,  several 
of  them  could  be;  and  hence  the  blood  stands  for  the  most  bene- 
ficial extraction  of  which  the  system  is  possessed.  The  flesh  is 
made  to  show  the  manner  of  appropriating  rough  ideas  in  new  theo- 
ries, by  the  process  of  eating,  or,  by  burning  on  the  altar,  is  as  fitly 
represented  the  consuming  character  of  truth,  when  coming  in  con- 
tact with  the  imperfect  notions  of  men. 

The  fat  was  then  significantly  selected  to  be  the  food  of  the  offer- 
ing, to  show  how  the  superfluities  of  a  sect  or  system  furnish  the 
pretense  for  the  attacks  of  truth  in  the  interest  of  society.  Still  it 
was  not  enough.  Every  one  is  aware  of  the  analytical  severity  that 
reaches  to  the  very  source  of  belief,  and  exposes  the  secret  premise, 
inference,  and  reasoning  from  which  all  parties  prepare  their  doc- 
trine. Therefore,  in  order  to  typify  this,  it  was  the  instituted  man- 
ner to  accompany  the  animal  sacrifice  with  the  inevitable  meat- 
offering of  fine  flour.  Still  there  was  a  lack,  and  the  oil,  which 
shows  the  excuse  of  reasoning  peculiar  to  all  societies,  sects,  and 
bases  of  belief,  was  made  to  figure  the  necessary  philosophical  in- 
gredients, and  to  be  presented  with  the  flour,  that  the  most  particu- 
lar delineation  might  be  afforded,  and  the  source  of  the  real  atone- 
ment committed  to  a  foundation  indisputable. 

There  was  another  law  of  the  sacrifice  which  required  a  plenteous 
supply  of  salt.  It  was  shown  in  the  animal  sacrifice,  and  can  be 
better  understood  at  this  stage  of  treating  the  meat-offering  than 
in  any  other  connection. 

Salt  has  a  property  that  is  well  known.  It  is  to  preserve  animal 
meats  from  decay.  Now,  if  the  sacrifice  relates  to  systems  and  bases 
of  belief,  it  is  indeed  proper  to  judge  that  the  many  figures  attached 
to  its  performance  are  but  so  many  signs  to  cover  the  distinct  men- 
tal objects  peculiar  to  those  systems.  There  is  a  provision  in  all 
sects  and  societies  by  which  they  guard  against  a  direct  perversion 
of  doctrine.  The  figurative  character  of  the  Bible  terms,  in  con- 
nection with  its  brief,  unexplained  statements,  have  subjected  many 
of  its  doctrines  to  a  doubtful  condition;  so  that  if  any  sect  were 
disposed  to  build  upon  any  of  these  brief  statements,  as  they  have 


MYSTERY.  301 

considered  tliey  are  in  duty  bound  to  do,  they  find  it  necessary  to 
incorporate  in  their  creeds  some  check  against  a  too  reckless  infer- 
ence. For  instance,  suppose  some  sect,  acting  on  the  declaration 
that  Christ  is  one  with  the  Father,  believes  that  they  are  really  one 
in  nature  and  person;  if  such  a  belief  were  too  absolute,  and  infer- 
ence on  that  belief  altogether  unrestricted,  they  might  easily  sub- 
stitute the  one  person  and  name  for  the  other,  so  that  there  would 
be  no  occasion  to  mention  the  name  of  God,  or  call  upon  Him  any 
more.  The  agent,  who  was  undoubtedly  subject  to  the  nature  and 
weakness  of  man,  might  consistently  subvert  the  name  and  place 
of  the  Deity.  Such  a  result  is  not  desired  by  the  most  radical  advo- 
cates of  Christ's  divinity.  Hence  they  fill  their  creeds  with  oppos- 
ing statements  on  all  subjects,  where  a  consistent  inference  would 
lead  too  far.  Thus  they  say  Christ  is  God;  but  we  must  not  forget 
the  name  of  God,  or  cease  to  remember  His  individuality.  This 
opposing  admonition,  though  not  dictated  by  consistency,  never- 
theless tends  to  save  the  sect  from  a  charge  of  downright  idolatry. 

There  are  some  churches  that  apparently  have  revived  the  an- 
cient customs,  and  instituted  the  worship  of  literal  objects.  But  if 
their  creed  be  examined,  it  will  be  found  that  they  have  provided 
for  misconception,  by  declaring  that  those  objects  shall  have  no 
reverence,  except  as  memorials.  Now,  if  these  precautions  were 
not  taken,  such  churches  would  soon  verge  into  literal  idolatry. 
Science,  making  investigations  of  the  natural  world,  often  makes 
discovery  of  some  fact  that  reflects  on  the  truth  of  the  revealed 
system.  Though  it  will  not  yield  its  position,  religion  has  too 
strong  a  hold  upon  it  to  allow  a  severity  of  inference.  It  will, 
therefore,  save  itself  from  religious  condemnation  by  ascribing  the 
disparity  to  the  undeveloped  state  of  both  science  and  religion. 

These  non-committal  statements  and  dispositions  save  the  several 
societies  from  that  rank  idolatry  or  infidelity  that  would  leave  them 
open  to  the  most  bitter  charges  from  each  other,  and  from  a  state 
of  doubtful  identification  with  the  divine  agency.  This  mystical 
salt  is  very  plenteous  in  the  creeds  of  some  societies,  and  though  it 
may  madden  the  conscientious  and  reasonable  believer,  and  clothe 
the  whole  system  in  a  forbidding  garb,  it,  nevertheless,  preserves 
them  from  early  corruption.  The  manner  of  receiving  absolute 
statements  in  religion  and  absolute  facts  in  science  has  to  be  opposed 
by  other  statements  equally  positive,  which,  while  the  primary  posi- 
tion is  maintained,  a  consequent  preversion  is  prevented. 

Salt  is,  therefore,  a  restraint  of  inference  that  would  lead  to 
preversion,  such  as  is  noticable  of  all  systems  of  society. 

However,  they  are  subjected  to  the  assaults  of  opposing  forces, 


302  MYSTERY. 

whicli  brings  tlieui  in  the  position  of  the  victim  of  the  sacrifice. 
"When  viewed  in  this  position,  which  implies  an  analytical  view,  this 
quality  is  discovered,  and  because  of  the  existing  fact,  should  be 
represented  in  a  ceremony  that  purports  to  show  all  the  peculiari- 
ties of  social  systems,  whose  continual  agitation  and  consequent 
perfection  works  out  the  most  practical  atonement  for  man. 

There  is  a  further  confirmation  by  the  offering  of  frankincense 
with  the  meat-offering.  We  have  said  that  the  mere  animal  sacri- 
fice could  not  present  all  the  points  and  features  of  atoning  prin- 
ciple peculiar  to  systems  under  the  heat  of  progress,  and  therefore, 
the  institution  of  the  meat-offering  that  always  accompanied  the 
animal  sacrifice.  So  positively  was  it  connected  therewith  that 
there  can  be  no  doubt  that  it  was  instituted  to  complete  the  form, 
and  show  the  one  system  by  which  God  is  the  savior  of  men 
through  means  of  the  common  principles  of  belief  and  practice. 

Frankincense  is  a  substance  procured  from  a  tree  of  the  same 
name.  It  has  properties  appealing  pleasantly  to  the  senses,  and  of 
decided  medical  quality.  Now,  the  bearing  of  all  the  parts  of  the 
sacrifice  explained  seem  to  be,  that  notwithstanding  the  salutory 
provisions  and  evident  virtues  of  systems  and  sects,  they  are  never- 
theless under  the  heat  of  refining  fire.  And  here  is  another  sign 
by  means  of  a  select  figure  that  would  show  both  the  fine  qualities 
affected,  and  the  plan  which  gives  them  over  to  a  cleansing  pro- 
cess. 

The  import  of  frankincense  being  derived  from  a  tree,  is  that  the 
sign  will  revert  to  an  extract  of  select  custom,  because  a  tree  has 
an  application  to  custom.  Then,  that  it  was  pleasant  to  the  senses 
and  of  medical  property,  shows  that  it  is  an  extract  of  custom  as  is 
both  approved  by  society  and  beneficial  to  its  practical  wants.  The 
offering  of  frankincense,  therefore,  is  confirmatory  of  the  assumed 
means  of  atonement,  for  the  reason  that  it  subjected  properties  of 
a  pleasant  and  beneficial  nature  to  the  list  of  sacrificial  figures  and 
process,  from  which  the  benefit  of  atonement  was  said  to  be  derived. 
Knowing  as  we  do,  too,  the  importance  of  select  customs,  and  the 
ready  manner  in  which  society  appreciates  their  influence,  as  well 
as  the  fact  that,  notwithstanding  each  system  of  belief  has  more  or 
less  of  choice  extract,  from  choice  custom  and  practice,  they  are, 
nevertheless,  be  set  by  opposing  sects  and  societies,  weare  bound 
to  infer  that  the  incense  of  the  meat-offering  was  intended  to  inti- 
mate this  choice  extract,  and  show  how  extensive  and  thorough 
is  the  plan  of  moral  progress,  and  how  practicable  and  reasonable 
is  the  mode  of  atonement.  The  principle  involved  in  this  theory  of 
the  sacrifices  is  generally  acknowledged  and  acted  upon.     Who  does 


MYSTERY.  303 

not  believe  in  opposition  in  trade  and  politics  ?  The  poorer  classes 
of  society  might  be  oppressed  by  the  exactions  of  unaccommodating 
monopolies,  were  it  not  for  an  opposing  interest  to  hold  them  in  check. 
Not  only  so,  but  the  aggressive  and  defensive  war  that  the  diverse  in- 
terests beget  are  apt  to  cover,  agitate  and  adjust  all  the  difficult 
questions  of  law  and  equity  involved  in  trade  and  commerce. 

It  does  not  matter  whether  the  points  that  divide  political  parties 
are  material  or  not.  The  fact  of  the  division  itself  arouses  the 
activities  of  separate  interests,  and  even  though  those  interests  be 
of  the  most  selfish  nature,  their  exercise  is  attended  with  much 
political  benefit.  They  vie  with  each  other  in  caring  for  the  neces- 
sities of  the  poor,  and  establishing  laws  of  commendable  effect. 
Under  such  a  state  of  things,  it  is  scarcely  to  the  interest  of  a  party 
in  power  to  sit  idly  and  enjoy  the  honor  and  luxury  to  which  a  con- 
trol of  the  government  and  public  funds  might  give  the  opportunity. 
However  much  it  may  be  disposed  to  do  so,  the  opposite  interest, 
through  the  press,  and  other  agents,  and  agencies  of  influence  and 
expression,  will  institute  such  a  heat  and  concentrated  force  as  either 
to  stimulate  it  to  more  worthy  objects,  or  force  the  alternative  to 
avow  that  the  enjoyment  of  honor  and  luxury  is  the  primary  object 
of  government.  In  the  latter  issue,  it  would  be  found  that  it  had 
woke  up  the  giant  of  liberty,  and,  as  a  consequence,  there  would  be 
a  clearing  of  the  political  atmosphere. 

In  the  former  case  the  effect  is  beneficial,  so  that  in  any  event  the 
political  agitations  and  differences  effect  an  atonement  for  the  prin- 
ciples of  government. 

If  tlie  principle  is  applied  to  individuals,  it  is  none  the  less  in 
force.  The  process  by  which  character  is  formed,  begins  by  mere 
imitation.  Proper  examples  are  very  important.  But  the  great 
principle  that  takes  charge  of  man  from  his  earliest  childhood  is 
manifest  by  association  with  his  fellows.  Human  nature  has  strong 
inclinations  to  criticise  its  fellow-man.  The  occasion  for  its  exer- 
cise is  the  violation  of  any  conceivable  rule  of  propriety.  It  does 
not  matter  whether  the  attacking  party  has  a  conduct  beyond  moral 
reproach  or  not.  Every  essential  breach  of  morals  or  conduct  is 
made  to  feel  the  censure  of  individuals  single-handed,  or  in  com- 
pany. 

Man  is  constituted  in  such  a  manner  that  he  is  susceptible  to  out- 
side measurements,  and  extremely  sensitive  to  the  blows  of  small 
and  delicate  weapons.  It  is  the  order  of  nature  that  in  his  life  he 
shall  run  the  whole  gauntlet  of  social  criticism,  and  come  out  in 
the  end,  neatly  trimmed  of  all  unbecoming  manners  or  unseemly 
eccentricities.     However,  in  running  his  course  he  has  properly  re- 


304  MYSTERY. 

sisted  and  defended  himself  to  the  last,  getting  many  a  cut  at  his 
opponents  that  will  be  as  beneficial  to  them  as  his  own  trimming 
has  been  to  him.  It  may  be  said  that  life  is  an  arena ;  that  every 
one  enters  having  fixed  on  their  persons  all  sorts  of  ludicrous  figures 
and  disagreeable  appendages,  which  it  is  the  privilege  and  pleasure 
of  every  one  to  beset.  In  fact,  where  weapons  are  placed  in  every 
hand  where  a  mutual  cut-and-slash  is  the  law  of  the  scene,  and 
where  the  object  is  to  make  a  neat  and  dextrous  trimming  of  all 
these  absurdities. 

On  this  principle  an  isolated  condition  is  not  favorable  to  the  per- 
fection of  individual  character.  It  would  be  a  mistake  to  separate 
classes  according  to  sex ;  much  more  to  attempt  the  training  of 
children  in  the  privacy  of  home.  The  delicate  hits,  insinuating  at- 
tacks, small  wounds,  retreats,  reinforcements  and  defenses  necessa- 
rily involved,  call  for  a  greater  variety  of  war  implements  and  con- 
testants than  the  home  circle  affords.  The  principle  is  undoubtedly 
acknowledged  and  acted  upon ;  and  we  will  ask,  what  is  the  direct 
tendency  of  its  exercise  ?  It  certainly  is,  to  refine  the  manners  and 
instill  a  correct  sense  of  social  obligation.  The  varied  scenes  and 
conditions  of  life  furnish  all  the  occasions  to  judge  of  and  perfect  a 
fair  model  of  conduct.  An  unrestricted  intercourse  enables  every 
one  to  place  the  mirror  before  his  fellow's  eyes,  where  all  his  im- 
proper grimaces  can  be  seen  on  the  instant.  Then  there  is  a  clatter 
of  keen  weapons  in  the  common,  playful  humors  of  every  society 
which  reveals  the  more  refined  process  of  moral  suasion  and  indi- 
vidual improvement.  Undoubtedly,  the  tendency  is  to  effect  an 
appropriate  behavior  under  all  circumstances,  a  moderation  in  all 
disputes,  and  a  courteous  demeanor  in  all  the  intercourse  of  life. 
If  so,  what  then  ?  Why,  simply  that,  if  such  be  the  case,  then  it  is 
apparent  that  there  is  a  remedy  for  man's  inexperienced  condition, 
furnished  by  the  natural  law  of  social  life ;  and  if  the  exercise  of 
that  law  can  effect  a  modification  of  human  conduct  for  the  better, 
then  it  is  the  most  genuine  and  effective  atonement  for  man. 

But,  in  order  to  derive  any  benefit  from  social  notions  and  social 
intercourse,  .it  is  necessary  that  its  customs  and  rules  shall  undergo 
a  purgative  inspection.  This  brings  us  to  consider  the  incense  that 
was  offered  upon  the  golden  altar. 

The  golden  altar  bore  the  same  relation  to  the  incense  that  the 
brazen  one  did  to  the  animal  sacrifice.  The  latter,  relating  to  truth, 
may  be  judged  to  be  the  proper  altar  for  all  philosophical  sacrifices. 
But  if  it  is  the  design  to  show  the  particular  necessity  of  inspira- 
tion to  establish  a  correct  notion  of  social  propriety,  then  another 
altar  will  be  called  for,  and  nothing  but  insi^iration  itself  can  fill 


MYSTERY.  305 

the  requirement.  We  have  shown  that  the  golden  altar  was  a  figure 
of  the  reality  of  inspiration;*  and  now  we  say  there  has  existed  a 
necessity  for  social  examples,  laws,  and  customs,  to  be  renovated 
by  its  influence.  If  so,  we  should  expect  that  in  such  an  extensive 
system  of  types,  this  fact  was  not  overlooked;  and,  therefore,  be 
prepared  to  find  in  the  preparation  of  incense  a  symbol  of  close  re- 
lation to  the  examples  and  customs  of  society.  It  will  be  remem- 
bered that  a  part  of  the  plan  of  atonement  was  to  offer  a  choice 
incense  on  the  **  golden  altar  that  was  before  God."  This  prepara- 
tion was  formed  by  four  equal  portions  of  substances,  emitting 
pleasant  odors:  Stacte,  onycha,  galbanum,  and  frankincense  were 
the  ingredients  of  the  sacred  compound. 

Stacte  is  a  liquid  collecting  on  the  leaves  of  certain  trees.  It  is 
also  said  to  be  emitted  by  fresh  cinnamon.  The  main  statement 
concerning  it  is,  that  it  was  a  pleasant  odor,  in  bodily  form,  pro- 
cured from  trees.  To  give  it  an  interpretation  according  to  the 
base  of  the  Bible  system,  we  must  call  it  an  approved  extract  of 
social  customs,  for  the  reason  that  it  was  procured  from  trees,  for 
trees  denote  custom. f  By  the  same  rule,  onycha,  which  was  ex- 
tracted from  a  muscle,  or  species  of  fish,  will  have  a  bearing  on  the 
rules  of  society.  Galbanum  was  emitted  from  the  stem  of  a  plant, 
and  frankincense  was  procured  from  the  incense  tree.  The  plan 
that  defines  customs  as  trees  would  assign  to  simple  examples  the 
place  of  plants,  which  do  not  rise  to  the  dignity  of  a  tree  proper, 
for  examples  bear  the  same  relation  to  customs  that  trees  do  to 
plants. 

On  this  principle,  then,  we  have  a  choice  selection  from  the  cus- 
toms, examples,  and  rules  of  society,  as  agreeing  with  the  compound 
termed  incense.  For  instance,  there  are  some  customs  long  extant, 
and  founded  in  some  benevolent  or  virtuous  disposition  of  human 
nature.  In  former  times  they  were  attended,  perhaps,  with  many 
doubtful  auxiliaries,  which  future  ages  rejected,  but  at  the  same 
time  selected  the  most  vital  principle  of  the  custom,  and  still  per- 
petuates it  to  that  extent.  If,  then,  that  which  is  thus  selected  is 
of  such  a  proper  nature  that  every  one  cannot  fail  to  appreciate  it, 
it  may  be  said,  philosophically  speaking,  to  be  a  plant  of  pleasant 
odor;  because  the  latter  is  a  something  appealing  to  the  sense,  and 
its  agreeable  or  disagreeable  quality  is  thereby  discoverable.  But 
this  incense,  taken  together,  was  pleasant  to  the  senses;  so  the  in- 
gredients must  have  been  mainly  of  a  choice  quality.  The  same 
idea  applies  to  those  rules  and  examples,  which,  by  long  observa- 
tion, have  been  ascertained  to  possess  a  salutary  influence. 

*See  pages  219  to  222.  tSee  pages  35  to  40. 

.       20 


806  MYSTERY. 

Modern  society  may  indeed  trim  away  much  that  formerly  per- 
tained to  generally  approved  rules  and  examples,  in  order  to  meet 
its  improved  standard  and  refined  taste;  but  in  doing  so,  it  only 
meets  the  significance  of  the  act  which  sought  to  obtain  a  most 
agreeable  odor  from  the  shells  of  shore  fishes,  plants,  and  trees. 

So  far  as  concerns  the  fact  as  to  whether  or  not  the  recent  dis- 
position is  to  a  perfection  of  rule,  example,  and  custom,  there  is 
little  to  argue,  for  it  is  the  admitted  and  visible  truth  that  the  man- 
ners of  former  times  have  been  remodeled,  and  their  finest  percep- 
tions of  rules,  examples,  and  customs  been  beaten  into  a  more 
refined  and  agreeable  essence. 

But  what  the  symbol  of  the  incense  would  show  is,  that  even  in 
this  stage,  social  custom  and  example  cannot  rest  in  a  claim  of  in- 
fallibility, for  this  pleasant  odor  of  spices  and  select  quality  was 
subjected  to  an  altar  adapted  to  the  purpose.  Now,  it  may  be  said, 
with  all  truth,  that  inspiration  leads  the  army  of  moral  reform.  It 
goes  further  into  the  secret  tendencies  of  the  laws  and  habits  of 
conduct  than  the  most  exalted  natural  perceptions  and  experiences 
of  men  have  ever  been  able  to  attain.  It  has  continually  raised  its 
own  standard,  as  from  time  to  time  men  have  been  educated  up  to 
a  point  of  greater  possibilities.  It  has  gone  beyond  the  mere  form 
of  a  law,  and  by  the  illustrating  assistance  of  a  righteous  command- 
ment, has  instituted  a  more  sx)iritual  likeness,  and  more  effectual 
rule  of  belief  and  practice. 

The  former  rules  by  which  men  were  governed  was  to  not  over- 
step the  formal  commandment.  They  were  not  to  do  any  violence 
or  wrong,  which  could  subject  to  the  penalty  of  the  law.  But  in- 
spiration raised  its  standard  when  men  had  been  well  exercised  by 
the  literal  rule.  Now,  the  spirit  of  its  measure  is  found  inward, 
in  the  inner  consciousness  of  the  soul.  Connected  with  the  most 
sensitive  and  alert  dispositions  of  our  nature,  moral  requirement  is 
given  both  a  law  and  a  true  interpretation. 

But  inspiration  takes  the  lead,  by  manifesting  a  keen  insight  into 
the  secret  tendencies  of  apparently  trifling  laws,  manners,  and 
customs. 

"Why  should  there  be  such  a  pressure  against  the  parade  of  idols, 
when  common  sense  should  teach  any  man  that  no  active  oversight 
or  help  can  come  from  stocks,  stones.,  and  figures  of  silver  and 
gold?  Nevertheless,  the  commandment  is  positive;  and  it  must  be 
that  it  fully  appreciates  the  deceptive  tendencies  to  perversion,  and 
the  disposition  to  cling  to  literal  forms;  whereas,  the  Almighty 
would  relieve  men  of  the  burden  of  unnecessary  parade,  and  train 
their  minds  to  more  mental  and  spiritual  conceptions.     In  fact,  the 


MYSTERY.  307 

leadership  of  inspiration  is  characterized  by  not  being  satisfied  with 
a  mere  compliance  of  law.  It  would  have  the  motive  pure,  dic- 
tated by  a  fellow-feeling  and  a  sympathy  with  the  divine  purpose. 
It  would  not  have  the  imagination  take  an  unresisted  possession  of 
the  mind,  until  it  hurries  it  right  up  to  the  point  of  openly  violat- 
ing the  commandment;  but,  meeting  it  promptly  away  in  the  secret 
recesses  of  the  natural  inclination,  it  requires  a  firm  and  virtuous 
struggle  with  the  deceptive  tendencies  within. 

Again,  inspiration  has  understood  the  wants  of  society.  Appre- 
ciating the  susceptibility  of  human  nature  to  examples  and  customs, 
it  has  directed  its  influence  to  a  renovation  of  the  inner  apartments 
of  moral  agency.  It  has  adjusted  the  cords,  loosing  in  one  place 
and  tightening  in  another,  until  the  moral  sails  draw  full,  and  the 
ship  of  progress  speeds  on  more  smoothly  and  still  prosperously. 
Its  knowledge  of  the  coast,  shoals,  and  dangerous  sunken  rocks 
has  dictated  a  course  far  outreaching  the  "experiences  of  men  and 
the  most  perfect  conceptions  of  the  philosophers.  All  this,  and 
then  a  rigid  discipline,  a  correct  rule,  and  a  spiritual  interpretation, 
insure  for  it  the  continued  leadership  of  morals. 

For  these  reasons  it  is  adapted  to  the  offering  of  the  finest  incense 
that  the  natural  religion  presents^  even  when  compounded  with 
choice  extracts  from  customs  of  the  revealed  system  itself. 

We  have  said  that  it  was  a  part  of  the  ceremonial  law  of  atone- 
ment that  incense  should  be  offered  on  the  golden  altar.  So  it  is  a 
part  of  the  real  and  only  system  of  saving  men  from  error  and  pre- 
serving right  examples,  healthy  customs,  and  unexceptionable  regu- 
lations, that  the  most  select  extract  of  these  inner  influences  should 
be  still  renovated  by  the  holy  spirit  of  inspiration. 

But  some  one  will  say  :  O,  if  you  connect  atonement  with  inspira- 
tion, it  is  well ;  for  Christ  is  so  inseparably  connected  with  it  that  it 
will  have  a  coloring  of  plausibility. 

This  possible  objection  introduces  us  to  another  compound,  which 
was  not  offered  on  any  altar,  but  which  nevertheless  was  said  to 
consecrate  the  priests,  altar,  vessels,  and  tabernacle. 

The  holy  anointing  oil  was  manufactured  from  five  choice  ingre^ 
dients,  all  pleasant  to  the  sense,  and  of  positive  medical  property. 
After  being  thus  prepared,  and  evidently  in  large  quantities,  it  was 
merely  sprinkled  on  the  objects  it  was  intended  to  consecrate,  and 
declared  to  have  the  virtue  which  the  terms  consecrated  and  most 
holy  imply. 

Now  this  compound  was  of  mj'rrh,  500  shekels ;  cinnamon,  250 ; 
calamus,  250 ;  and  cassia,  500  shekels,  with  olive  oil  a  hin. 

Myrrh  is  obtained  from  a  sort  of  plant  or  shrub,  from  which  it 
exudes  in  the  same  manner  as  cherry  gum. 


308  MYSTERY. 

The  theory  of  the  Bible  plan  would  therefore  define  it  to  be  the 
emblem  of  social  example,  or  rather  such  a  pure  and  undoubted  ef- 
fect of  it  as  is  both  satisfactory  and  really  beneficial. 

The  associations  of  these  figures  are  such  as  to  give  them  an  abso- 
lute virtue  within  themselves.  They  all  have  decided  medical  prop- 
erties, which  are  extensively  availed  of  by  the  art  of  healing.  There- 
fore, whatever  object  they  do  prefigure,  must  be  partaker  of  the 
same  inherent  quality.  This  is  the  primary  law  of  the  Bible  phi- 
losophy of  types.  Hence  it  follows  that  if  the  true  object  of  these 
sacred  ingredients  are  the  virtues  of  primary  examples  in  the  inner 
and  social  system,  then  these  virtues  must  be  considered  as  such  in 
the  absolute  sense,  and  therefore  there  is  an  atoning  quality  within 
themselves  which,  while  it  is  such,  is  comparatively  independent  of 
persons  and  conditions. 

Cinnamon  is  procured  from  a  tree,  and  denotes  a  property  of  cus- 
tom.* Calamus  is  extracted  from  a  kind  of  flag  root,  and  on  the 
same  principle  that  governs  all  these  interpretations  it  has  refer- 
ence to  examples.  Cassia  is  also  taken  from  a  plant.  By  the  rule 
that  makes  a  tree  to  be  the  symbol  of  custom,  a  plant  is  a  simple 
form  of  the  same  principle  of  less  extent,  and  of  more  primary 
nature.  • 

The  olive-oil  is  produced  by  the  olive-tree,  and  has  been  explained 
under  the  head  of  olive-oil  in  the  sacrifices.  It  has  reference  to 
philosophical  matter  and  manner,  in  the  form,  necessary  evidence, 
and  reasoning,  which  is  derived  from  an  improved  custom  prevail- 
ing in  all  the  world. 

Well,  here  is  a  compound  of  decided  medical  property  and  of  a 
pleasant  odor,  agreeable  to  the  senses,  which,  when  it  was  pre- 
pared, did  not  require  the  aid  of  the  altar,  or  any  necessary  connec- 
tion of  priest  or  prophet,  to  render  it  a  sanctifying  influence.  If  we 
may  be  allowed  to  apply  it  as  we  have,  and  as  the  consistency  of  the 
system  by  which  we  are  governed  decidedly  requires  that  we  should 
do,  it  must  follow  that  the  manner  by  which  the  Almighty  controls, 
perfects,  and  saves  men,  is  by  means  of  inner  principles  that  have  a 
virtue  within  themselves,  according  to  their  spiritual  essence,  and 
which  are  thereby  the  sanctifying  and  atoning  agents  of  our  sal- 
vation. 

Very  well;  and  now  to  turn  back  and  analyze  all  that  has  been 
said  of  what  constitutes  sacrifices,  in  the  spiritual  sense,  according 
with  the  Jewish  types,  it  is  found  that  the  Almighty's  plan  of  im- 
provement and  perfection  is  comprehended  in  the  following  system 
of  means: 

*Seo  pages  35  to  iO. 


MYSTERY.  r     ^       'OF  THE         ^09 

fUNlVERSI 

Eight  Principle,  OversigMy,^^^CAUFORHl.i>- 

Agitation,  Inducement, 

Selection,  Correction, 

Association,  Criticism, 

Reasoning,  Forbearance, 

Natural  Agencies,  Remedy, 

Inspiration,  Precaution, 
Party  Interest. 

But  little  explanation  is  necessary,  for  it  will  be  readily  seen  that 
all  these  principles  are  the  foundation  of  the  theory  of  sacrifices 
which  has  herein  been  advocated. 

Now,  if  this  is  the  proper  analysis,  and  the  theory  itself  is  correct, 
and,  as  a  consequence,  the  divine  plan  is  discovered  in  a  set  num- 
ber and  system  of  means,  it  may  be  judged  that  so  thorough  a 
philosophy  as  that  of  the  Bible  will  show  some  confirmatory  evi- 
dence. "With  this  idea  in  view,  the  attention  is  invited  to  what  may 
be  termed  the  general  sacrifices.  They  are  called  the  daily,  weekly, 
and  monthly  offerings.  These  three  seem  to  be  so  arranged  as  to 
convey  an  idea  of  summing  up  the  whole  principle  of  the  subject  in 
the  daily  sacrifice,  and  further  particularizing,  from  the  weekly  to 
the  monthly  offering.  In  other  words,  the  sacrifice  most  frequent, 
is  most  general  and  condensed;  and,  on  the  contrary,  the  less  fre- 
quent one  is  intended  to  delineate  more  particularly  of  the  princi- 
ples involved  in  the  great  plan  of  progress. 

The  daily  sacrifice  simply  called  for  two  lambs;  one  to  be  offered 
in  the  evening,  and  the  other  in  the  morning.  The  weekly  oblation 
made  an  addition  to  this  of  two  more;  so  that  there  were  four,  two 
in  the  evening  and  two  in  the  morning.  The  monthly  admitted  of 
the  daily  sacrifice,  whilst  there  were  in  addition  two  bullocks,  one 
ram,  seven  lambs,  and  one  kid  of  the  goats. 

It  should  be  remembered  that  these  three  sacrifices  were  not  in- 
stituted in  connection  with  any  noted  incident,  like  those  we  call 
particular  offerings.  The  latter  had  some  remarkable  occurrence 
or  purpose  to  designate  them.  For  instance,  the  ceremony  at  the 
feast  of  unleavened  bread  may  be  presumed  to  have  some  connec- 
tion with  the  event  which  is  prefigured.  The  same  may  be  said  of 
those  of  the  day  of  atonement  and  feast  of  tabernacles,  in  all  of 
which  cases  there  is  something  in  the  nature  of  the  object  that 
called  the  people  together,  or  in  the  purpose  for  which  they  came 
and  sacrificed,  which  serves  as  an  index  to  what  nature  of  spiritual 
offerings  were  intended.  But  in  the  case  of  these  three,  there  is 
simply  the  matter  of  time;  and  when  they  are  considered  in  connec- 


310  MYSTERY. 

tion  with  time,  daily,  weekly,  and  montlily,  there  seems  to  be  no 
evidence  that  they  were  intended  to  show  appropriate  gifts  for  the 
day,  week,  and  month,  as  connected  with  any  event  in  the  philo- 
sophical year.  Hence,  what  may  be  argued  concerning  them  must 
be  based  on  the  ideas  of  generality  and  continuity,  with  such  other 
evidence  as  lies  in  the  importance  of  reiterating  the  Creator's  plans. 
"What  we  mean  by  this  reiterating  is,  that  if  the  true  theory  of  sac- 
rifices is  revealed  in  a  principle  of  means,  it  is  probable  that  the 
Mosaical  types  would  take  up  this  system  of  means,  and  parade  it 
to  our  attention  by  some  general  sacrifice. 

The  probability  becomes  still  stronger,  when  we  reflect  that  what- 
ever me£hods  of  procedure  may  be  instituted  for  the  perfection  of 
men,  should  themselves  undergo  a  thorough  renovation,  in  order 
to  be  effectual.  For  instance,  suppose  that  agitation  is  one  of  the 
primary  measures  in  the  natural  world,  to  gain  a  correct  idea  of  a 
subject  in  question.  Now,  though  the  mode  is  effectual,  it  never- 
theless may  be  exercised  in  a  wrong  spirit  with  much  bitter  feelings 
and  many  harsh  expressions  only  tending  to  aggravate,  whilst,  per- 
haps, it  violates  both  truth  and  decency. 

The  same  consideration  applies  to  the  whole  list  of  the  means  used 
by  divine  ordinance,  not  excepting  inspiration  itself.  There  is  con- 
tinually attaching  to  them  some  exceptional  growth  of  preversion  that 
has  also  to  be  subjected  to  the  rigid  order  of  the  great  Superintend- 
ent. Indeed,  if  the  progress  we  make  is  depending  on  a  system  of 
means,  how  imperatively  is  it  required  that  those  means  shall  be 
purged  from  all  unnecessary  encumbrance.  This  being  the  case,  it 
becomes  very  probable  that  a  thorough  set  of  types  undertaking  to 
show  the  inner  principles  of  life,  and  the  manner  of  perfecting  men 
by  a  severe  criticism  of  systems,  thereby  revealing  the  course  em- 
ployed, should  also  represent  this  primary  means  under  the  fire  of 
the  altar,  and  therefore  that  we  should  have  instituted  a  general 
sacrifice,  to  shadow  the  prerequisite  of  the  whole  principle.  This 
prerequisite  is,  that  the  methods  used  be  stripped  from  all  unnec- 
essary appendages,  purged  from  perverted  demonstrations  and 
scourged  down  to  a  proper  agency,  commensurate  with  the  great 
effect  they  are  intended  to  produce.  The  generality  of  the  daily, 
weekly,  and  monthly  sacrifices  is  mainly  discoverable,  as  has  been 
intimated,  by  there  being  no  event  or  purpose  definitely  attached 
to  their  institution. 

A  continuity  is  expressed  by  reviving  them  according  to  the  con- 
secutive order  of  time.  Thus,  the  daily,  weekly,  and  monthly 
divisions  are  the  visible  signs  of  continuity,  as  well  as  of  distinction 
in  that  continuity  of  time. 


MYSTERY.  311 

If  the  three  general  sacrifices  are  intended  to  show  that  the  means 
by  which  improvement  is  effected  should  be  carefully  trimmed  to  a 
proper  medium,  then,  to  connect  their  typical  shadows  in  the  situa- 
tion of  being  so  refined,  with  the  idea  of  frequent  recurrence,  as 
presenting  them  daily,  weekly,  and  monthly  implies,  the  figure  is 
appropriate;  for,  if  they  are  a  means  in  so  imj)ortant  a  capacity,  we 
recognize  the  necessity  of  their  being  continually  subjected  to  a  re- 
fining influence.  On  the  other  hand,  if  the  nature  of  this  method 
requires  a  classification  involving  a  precedence  of  one  means  over 
another,  as  a  primary  cause,  and  leaving  another  to  be  classed  com- 
paratively as  an  effect,  then  the  different  times  for  the  general  sac- 
rifices are  also  well  selected;  for  the  fact  of  distributing  the  general 
ceremony  from  the  day  to  the  month,  is  as  forcible  a  reminder  of 
an  order  of  development  as  it  is  of  continuity. 

The  question,  then,  to  decide,  if  we  assume  that  these  three  sac- 
rifices cover  the  whole  means  of  moral  improvement,  is,  as  to 
whether  or  not  the  principles  enumerated  as  that  means  are  sus- 
ceptible of  a  classification  that  could  justify  their  representation  in 
type  at  different  times.  In  order  to  do  this,  we  will  have  to  lead 
off  with  the  subordinate  inquiry  :  What  are  the  prerequisite  con- 
ditions of  progress  under  the  present  circumstances  of  life  ?  If  we 
can  ascertain  the  two  first  principles  which  constitute  the  first 
necessar}''  groundwork,  we  may  rest  assured  that  we  have  hit  upon 
the  daily  sacrifice  in  the  philosophical  sense.  This  much  is  evident, 
because  the  two  principles,  which  are  so  important  as  to  be  termed 
the  chief  prerequisites  of  the  system  of  perfection,  cannot  fail  to 
be  the  object  of  that  sacrifice,  so  prominent  in  the  Jewish  ceremony, 
and  so  much  in  the  minds  of  the  prophetic  writers,  who  are  judged 
to  be  exercised  about  the  causes  affecting  human  affairs  and  interests. 

But,  in  answering  the  question  we  must  appreciate  the  circum- 
stances under  which  we  are  placed,  and  the  nature  of  mental  ques- 
tions with  which  we  have  to  do.  We  are  dependent  on  each  other 
for  the  different  views  each  may  gather  from  his  standpoint  of  rea- 
soning. The  facts  of  mental  philosophy  are  not  always  discernible 
from  the  lowlands  of  selfish  interest;  nor  yet  on  the  heights  of  self- 
righteousness,  where  the  fogs  and  clouds  of  prejudice  may  inter- 
vene. Even  from  the  same  standpoint,  men  may  draw  different 
conclusions,  which  implies  a  possibility  of  misunderstanding,  call- 
ing for  a  close  investigation  of  the  subject  in  view.  We  cannot 
make  many  remarks  concerning  the  situation  that  our  state  of  being 
presents  without  encountering  the  indisputable  necessity  of  agitat- 
ing the  dift'erent  subjects  which  are  spread  out  before  us ;  for  it  is 
the  experience  of  our  lives  that  we  have  all  looked,  but  not  seen 


312  MYSTERY. 

alike.  Now,  a  fact  of  nature  or  truth  of  metaphysics  is  of  a  certain 
individuality  if  it  is  a  truth  at  all.  Two  persons  looking  into  a 
valley  from  the  top  of  a  mountain  may  describe  an  object  that  the 
one  will  pronounce  a  large  rock  above  the  surface  of  the  earth. 
The  other  is  as  confident  that  it  is  but  a  deep  hole  in  the  ground, 
which,  owing  to  the  vacancy  contrasting  with  the  surrounding  plain, 
gives  it  the  appearance  of  a  dark  object.  Either  theory  is  plausible 
enough.  But  at  the  place  designated,  there  exists  a  fact  of  the  sub- 
ject in  question  that  is  not  affected  by  the  opinion.  It  may  be  as 
either  of  them  have  believed,  but  cannot  be  as  both  have  believed 
at  the  same  time.  In  this  case  it  would  be  of  no  importance  to  the 
participants;  but  if  the  question  had  been  as  to  whether  a  long  line 
or  white  streak  in  the  valley,  across  which  they  were  travelling,  was 
a  river  or  a  streak  of  white  vegetation,  it  would  alter  the  case  ma- 
terially, and  a  closer  view,  and  more  correct  reasoning  while  on  the 
summit,  might  have  saved  a  long,  useless  travel  in  that  direction. 
Suppose  that  they  were  intending  to  cross  the  valley,  and  that  their 
purpose  would  be  defeated  by  the  presence  of  a  river;  would  it  not 
be  wise  and  material  to  look  closely  at  the  grounds  for  different 
opinions? — not  with  reference  to  altering  the  state  of  facts  really 
existing,  but  with  reference  to  conforming  the  conduct  to  the  reality. 
Suppose  one  of  the  parties  to  say:  O,  it  is  only  a  streak  of  white 
grass;  come  on;  we  have  no  time  to  discuss  the  matter.  So,  proceed- 
ing, they  would  realize  and  illustrate  how  independent  a  fact  is  of 
opinion. 

Well,  this  applies  as  much  to  mental  questions  as  to  facts  of 
nature.  For  instance:  If  the  divine  intentions  are  of  positive, 
benevolent  purpose,  it  is  an  error  to  believe  in  unending  punish- 
ment or  in  wholesale  annihilation.  The  subject  itself  has  a  defined 
form  in  the  secret  confines  of  human  destiny,  which,  though  the 
fact  with  reference  to  it  cannot  be  affected  by  opinion,  nevertheless, 
an  error  concerning  it  may  cut  the  cord  of  sympathy  with  all  men, 
and  leaven  the  sentiments  and  belief  into  an  unbecoming  expres- 
sion. 

What  we  would  infer  is:  First,  that  there  are  facts  in  mental 
philosophy  which  are  such  because  they  are  as  positive  realities  as 
visible  objects,  and  that  they  are  unaffected  by  an  erroneous  belief 
as  are  visible  facts  of  nature. 

Next,  that  a  misapprehension  of  the  real  truth  of  a  mental  sub- 
ject may  be  as  productive  of  evil  as  it  is  intruded  in  proximity  to 
the  road  in  which  we  are  traveling.  This  road  is,  love  and  help  to- 
ward our  fellow-man,  and  perfection  within  ourselves.  But,  sup- 
pose it  to  be  the  design  that  perfection  should  be  the  result  of 


MYSTERY.  313 

inward  discipline  and  increased  knowledge,  and  that  we  should  so 
far  mistake  the  means  of  attaining  it  as  to  hardly  consider  ourselves 
responsible;  become  indifferent  to  knowledge,  and  look  altogether 
to  the  grace  of  God  or  the  merits  of  other  persons  for  our  justifica- 
tion. Suppose  that  by  a  dextrous  movement  of  mental  philosophy 
we  make  one  man  responsible  for  all  our  untutored  inclinations,  on 
the  one  hand,  and  another  equally  available,  on  the  other  hand,  for 
our  lack  of  moral  discipline.  Suppose  we  do  even  worse,  and  by 
some  misapprehension  of  doctrine,  stand  out  in  a  bold,  open  advo- 
cacy of  subverting  tenets  of  belief  which  undermine  the  founda- 
tions of  society  before  our  eyes,  and  leave  indisputable  evidence 
that  it  is  preversion  personified.  O,  well,  all  this  is,  and  may  be; 
but  it  is  a  mental  error,  after  all,  that  originated  it.  Now,  it  is  ap- 
parent that  there  are  real  truths  pertaining  to  doctrine  which  re- 
main defined  individualities  capable  of  being  measured  by  a  mental 
rule  and  described  by  their  own  absolute  form  and  color,  which,  be- 
cause of  that  fixed  nature,  form,  and  color,  are  prepared  within 
themselves  to  point  out  the  error,  or  give  the  lie  to  any  incorrect 
descriptions  concerning  them.  Also,  though  there  can  be  no 
description  affecting  the  state  of  facts  to  make  them  yield  the  least 
appearance  of  change,  yet,  an  error  concerning  them  may  work 
evil  among  ourselves,  harboring  cruel  thoughts,  careless  action,  and 
distorting  the  whole  countenance  of  Christianity.  Such  are  the 
circumstances  and  nature  of  mental  questions  that  it  requires 
some  system  of  investigation  that  will  enable  us  to  make  a  nearer 
approach  to  the  real  facts  of  that  sphere. 

In  order  to  investigate  a  question  of  nature,  experiments  appeal- 
ing to  the  senses  are  satisfactory  proof.  If  we  would  prove  a  theory 
concerning  the  phenomena  of  thunder  and  lightning,  a  miniature 
experiment  with  electricity  is  esteemed  convincing. 

It  is  the  law  of  natural  philosophy  that  it  should  be  governed  by 
evidence  appealing  to  the  senses  in  some  form;  and  until  investiga- 
tion fully  determines  a  question  on  that  ground,  it  remains  a  sub- 
ject for  agitation. 

Now,  mental  philosophy  also  has  touch-stones  of  proof,  which, 
relatively  to  the  subjects  with  which  it  deals,  are  as  satisfactory  a 
test  of  the  truth  of  things  as  the  approved  evidence  of  the  natural 
sphere. 

We  have  had  occasion  to  enumerate  many  of  the  principles  by 
which  it  is  governed;  expediency,  observation,  consistency,  fact, 
experience  and  reason,  for  instance.* 

These  principles  are  a  means  within  themselves  to  test  the  truth 
or  fallacy  of  a  theory  of  belief. 

*  See  pages  18  to  21. 


314  MYSTEEY. 

Standing  afar  off  from  some  literal  object  will  not  furnish  an 
opportunity  of  definitely  deciding  a  difference  of  opinion  concern- 
ing it,  though  much  might  be  ascertained  by  a  close  study  of  its  ap- 
pearance at  that  distance ;  but,  to  gain  decided  evidence,  we  must 
approach  nearer  until  the  most  stubborn  are  convinced.  In  the 
same  manner  the  principles  of  expediency,  consistency,  and  reason 
enable  mental  philosophy  to  come  right  up  to  the  objects  in  ques- 
tion and  decide  the  points  of  controversy,  the  same  as  natural  phi- 
losophy is  enabled  to  move  among  facts  that  can  be  seen  and  felt. 

If  this  be  so,  then  society  ought  not  to  labor  under  great  mis- 
takes concerning  any  doctrine  of  morality  or  religion.  If  it  does 
present  the  appearance  of  harboring  extensive  error,  it  is  for  the 
want  of  the  chief  agents  of  remedy,  and  not  because  there  are  no 
defined  realities  of  doctrine  and  methods  of  approaching  them.  But 
the  subject  of  means  covers  the  whole  mode  by  which  knowledge  is 
obtained  and  by  which  natural  and  spiritual  forces  make  advance, 
onward  and  upward. 

If  any  point  in  natural  philosophy  is  not  satisfactorily  defined,  it 
is  agitated  until  it  becomes  acceptable  in  the  light  of  facts. 

We  perceive  that  the  same  principle  pervades  every  department 
of  life  where  men  run  to  and  fro  after  knowledge.  It  is  not  enough 
to  assert  or  even  believe  a  theory.  It  must  be  subjected  to  the  test 
of  possibility,  probability,  and  all  the  involving  principles  of  truth. 

The  circumstances  and  nature  of  mental  questions  are  such  that 
they  require  a  close  scrutiny,  regardless  of  what  may  be  the  enter- 
tained belief ;  for  while  it  is  admitted  that  all  subjects  are  discover- 
able in  their  true  reality,  it  nevertheless  is  much  more  difficult  to 
reach  a  satisfactory  test  than  where  the  senses  are  the  medium  of 
conviction. 

Most  of  the  questions  involved  in  the  religious  department  of 
progress  are  of  a  mental  character.  They  may  be  received  as  a 
matter  of  belief  in  a  very  crude  form,  connected  with  matter  foreign 
to  the  subject,  and  altogether  erroneous  when  applied  to  the  doc- 
trine itself.  Besides,  the  active  mind  of  man  catches  at  all  sorts 
of  curious  conceptions,  and  would  attach  them  here  and  there,  ac- 
cording to  his  fancy.  Teach  him  what  is  true,  and  let  him  alone; 
he  will  graft  the  fairest  boughs  with  the  wild  plants  of  his  vanity 
and  selfishness.  Again,  he  will  not  look  long  at  the  heavens  from 
w^hich  he  was  first  taught  of  mental  truths;  but,  turning  to  the  earth, 
delights  in  observing  literal  objects,  and  in  being  engrossed  in  the 
busy  scene  that  pleasure  and  fancy  makes  attractive.  After  a  while, 
if  the  angels  speak  to  him,  he  will  not  recognize  their  language, 
because  he  mistakes  every  word  for  some  literal  object  of  his  tastes 


MYSTERY.  315 

or  interests,  and  will  not  be  admonished  concerning  his  misconcep- 
tion. Now,  doctrines  of  religion  are  sown  in  such  a  soil  as  this. 
Mental  questions  encounter  this  difficulty.  Though  they  are  some- 
what adverse  to  these  tendencies  of  the  human  inclinations,  if  they 
will  find  a  lodgment  with  men,  it  is  by  compromise.  They  must 
relax  some  of  their  spirituality,  and  in  return  receive  some  coloring 
of  literal  objects.  Preversion  also  asserts  itself,  and  would  drag 
the  mind  down  to  a  standard  that  will  admit  of  nothing  that  is  not 
demonstrated  by  the  lower  senses.  Now,  such  is  the  fact  and  tend- 
ency, without  some  restraining  and  counteracting  influence.  And 
this  leads  us  to  remark  that  the  system  of  means  which  God  has  pro- 
vided in  moral  progress  has  anticipated  the  wants  of  society,  and 
instituted  the  principle  of  agitation  to  be  a  remedy. 

In  answer  to  the  question  as  to  what  two  systems  of  means  are 
the  prerequisites  of  progress,  we  answer  that  agitation  and  asso- 
ciation are  the  primary  ones.  They  are  so  because  mental  ques- 
tions are  propelled  by  the  mind  of  man,  which  is  more  distin- 
guished for  activity  and  hasty  conclusion  than  for  intuition  of  right 
principle.  It  has  an  adaptability  for  sifting  matters  of  belief, 
but  it  requires  the  sifting  condition  of  agitation  to  make  it  effectual. 
Agitation  is  a  mode  of  investigation  when  opposite  parties  stand  on 
each  side  of  a  mental  object  and  make  confident  assertion  of  what 
they  see,  where  each  side  is  both  anxious  and  interested  that  his 
view  should  be  found  correct,  but  where  each  is  forced  to  a  more 
critical  examination,  on  account  of  the  pressure  from  all  sides,  and 
where  each  one  is  finally  convinced  of  a  necessity  of  viewing  the 
object  from  all  points. 

Under  such  circumstances  there  is  a  discovery  of  many  deceptive 
appearances,  which  could  only  have  been  ascertained  by  approach- 
ing the  object  from  different  quarters;  in  fact,  which  would  have 
been  a  base  of  error,  were  it  not  made  to  yield  to  all  the  facts  in 
the  case.  The  principle  is  often  illustrated  in  modern  methods.  It 
has  always  been  acknowledged  and  acted  upon,  in  some  form,  since 
the  earliest  ages.  It  is  incorporated  in  every  form  of  society,  and 
especially  where  a  law  affecting  life  and  property  is  to  be  estab- 
lished. It  is  still  more  prominent  in  questions  and  departments 
involving  violation  of  law  and  consequent  punishment.  The  com- 
mon civil  court  system,  where  mental  questions  are  decided,  pre- 
sents a  fair  hint  of  what  is  one  of  the  chief  prerequisites  of  making 
a  decision.  It  is  not  the  mere  contest  of  argument,  but  it  is  a 
thorough  collection  of  facts  bearing  on  the  subject,  which  under  the 
circumstance  find  a  way  of  asserting  themselves  by  a  thorough 
system  of  investigation. 


316  MYSTERY. 

Often  there  are  questions  of  political  policy  or  propositions  of 
inner  regulation  that  set  local  societies  in  commotion,  but  always 
resulting  in  a  better  understanding  of  the  point  in  dispute. 

The  principle  was  well  understood  in  this  favored  country  when 
they  instituted  the  provisions  of  free  speech  and  religious  toleration. 
The  press,  which  is  such  an  effectual  moral  agency,  has  its  secret  of 
benefit  in  the  fact  that  it  makes  a  speciality  of  collecting  informa- 
tion and  agitating  social  necessities. 

But  there  can  be  no  effectual  agitation  without  the  accompanying 
principle  of  association.  Association  is  the  intercourse  of  individ- 
uals. An  isolated  individual  is  not  under  the  law  or  influence  of 
association.  A  family  keeping  entirely  to  itself,  limits  the  principle 
unto  itself.  A  sect  barricaded  within  the  walls  of  its  peculiar 
tenets,  by  restricting  opposing  belief,  and  confining  its  members  to 
the  province  of  its  own  sermons,  denies  the  operation  of  the  prin- 
ciple. 

We  have  had  occasion  to  speak  of  the  importance  of  a  public  edu- 
cation, and  that,  too,  in  connection  with  the  subject  of  sacrifices, 
because  we  esteem  the  import  of  the  sacrifices  to  be  a  principle  of 
criticism,  which  effects  a  trimming  of  the  belief  and  conduct,  and 
which  cannot  have  effect  without  a  free  intercourse  with  our 
fellows.  Man  is  not  destined  to  float  smoothly  along,  without 
check  or  hindrance  from  person  or  circumstance.  There  is  a 
sort  of  tribulation  commencing  with  his  earliest  stage  of  progress 
that  follows  him  all  through  the  journey  of  life.  At  first  the 
oppositions  of  correction  or  restraint  fret  and  grieve  him.  Then 
the  censure  of  his  fellows  vex  and  worry  his  temper  and  habits. 
Finally,  when  trained  to  greater  capacity,  and  entering  broader 
spheres  of  usefulness,  he  realizes  still  a  painful  law  of  proprieties, 
applying  to  all  the  circumstances  of  life,  so  that  he  feels  a 
stress  of  misery  from  beginning  to  end.  No  theory  can  account 
for  the  fact,  except  that  which  supposes  the  present  state  to  be 
an  institution  of  discipline  where  the  object  is  to  fit  the  members 
to  be  polished,  useful,  and  perfected  agents  in  God's  immense 
creation. 

There  is  no  doubt  that  comparative  efficiency  is  attained  by  an 
experience  which  has  to  grapple  with  labor,  censure,  and  difficulty. 
Leave  a  young  man  without  any  burden  of  care  that  may  call  out 
his  energies  and  exercise  his  judgment,  and  you  expose  him  to  tri- 
fling pursuits,  current  vices,  and  a  general  lack  of  administrative 
ability.  He  must  not  only  have  the  benefits  of  society,  but  must 
be  more  or  less  associated  with  the  troubles  and  diverse  features  of 
the  present  order  of  things. 


MYSTERY.  317 

If  it  is  proper  to  judge  that  the  object  of  this  life  is  perfection  of 
character,  and  that  the  elements  of  that  perfection  are  distributed 
among  the  examples  and  conceptions  of  men,  it  follows  that  associ- 
ation is  a  prerequisite  of  progress.  If  it  is  such,  it  should  be  ac- 
knowledged and  acted  upon  in  religion  as  well  as  in  education. 
The  principle  is  not  put  into  practical  operation  by  a  spirit  of  seclu- 
sion which  draws  aside  one  shade  of  belief,  and  limits  it  close  within 
the  influence  of  its  own  idea.  The  policy  of  most  sects  that  forbids 
or  discourages  the  visiting  of  other  churches  and  listening  to  other 
views  of  doctrine,  is  wrong.  It  is  a  decided  check  to  a  free  ex- 
change of  thought  and  to  a  better  understanding  of  doctrine,  and 
is  a  direct  counteracting  of  the  important  influence  of  association. 
If  this  system  is  continued,  you  doubtless  will  remain  fixed  in  your 
opinion.  If  you  do  so,  you  assert  in  substance  that  you  are  infalli- 
ble within  yourselves,  and  deny  the  agency  of  other  forces.  Other- 
wise, you  presume  either  that  mental  objects  have  no  definite  out- 
lines in  reality;  or  that  if  they  do,  it  is  not  possible  to  ascertain 
them,  and  consequently  you  will  waive  a  discussion  of  the  subject, 
and  quietly  withdraw  from  the  scene  of  agitation. 

In  order  to  secure  a  perfect  peace  and  uniform  belief,  an  expul- 
sion as  well  as  a  withdrawing  is  the  consequence.  If  an  individual 
makes  the  atmosphere  a  little  too  warm  for  the  particular  creed,  he 
is  admonished  and  reminded  that  the  limits  of  belief  are  fixed.  If 
he  persists  he  must  be  cut  loose  from  the  society.  The  creed  is  not 
liberal  enough  to  conceive  the  possibility  of  a  little  agitation  purify- 
ing the  waters.  It  will  vomit  out  the  progressive  individual,  like  a 
patient  will  a  tonic  that  is  too  strong  for  the  stomach.  By  a  prompt 
effort  it  will  deny  itself  the  benefit  of  association,  and  at  the  same 
time  secure  itself  against  agitation.  Thus,  the  two  primary  con- 
ditions of  progress,  are  exempt  from  a  healthy  exercise,  and  bared 
by  the  policy  of  church  creed. 

Under  such  a  scheme,  there  is  little  opportunity  for  the  best  of 
principles  to  be  disseminated,  providing  they  encounter  the  estab- 
lished views.  We  would  rather  say  that  there  is  no  chance  for  a  free 
intercourse  of  sect,  whereby  a  healthy  agitation  and  a  consequent 
modification  of  feeling  and  belief  can  be  effected.  If  there  are  but 
few  who  are  possessed  with  the  right  notion,  they  would  have  to 
go  the  round,  seeking  here  and  there  a  lodgment,  but  suffering  the 
general  church  law  of  repulsion,  until  they  are  forced  into  a  little 
corner,  where  their  influence  cannot  be  effectual,  except  to  comfort 
each  other.  The  Baptist  arrays  his  quotations  before  the  eyes  of 
his  own  little  band,  who  are  already  possessed  with  a  firm  belief 
in  the  affirmative.    The  Catholics  will  make  it  a  law  not  even  to  read 


318  myst:ery. 

a  Protestant  book;  and  the  Unitarian  will  waste  his  able  arguments 
upon  his  own  flock  of  outcasts,  who  are  only  listening  to  wonder 
how  any  other  belief  ever  found  a  footing. 

All  are  placed  in  a  position  where  to  make  a  convert  they  must 
watch,  and  catch  a  straggler  by  mere  chance.  Or,  what  is  worse, 
resort  to  some  artifice  by  which  the  }■  oung  and  inexperienced  are 
molded  in  harmony  with  the  particular  cherished  idea.  If  we  find 
occasion  to  complain  of  the  want  of  association  at  the  present,  how 
much  more  in  the  past.  But  it  is  not  the  design  to  show  the  lack 
so  much  as  to  prove  its  importance  as  a  primary  condition,  to  a 
right  selection  of  principle. 

The  last  proposition  brings  us  right  to  the  point  where  the  daily 
and  weekly  sacrifices  have  their  full  import.  If  the  conditions  w^e 
have  submitted  are  in  fact  the  beginning  requirements  of  general 
progress,  we  see  some  reason  why  they  should  be  daily  arrayed  in 
a  prophetic  significance. 

If  the  system  of  means  we  have  enumerated  as  forming  the  whole 
principle  of  philosophical  sacrifice  is  correct,  and  it  was  the  inten- 
tion to  represent  those  means  in  the  sacred  types,  by  the  institu- 
tion of  a  general  sacrifice,  then  it  was  proper  to  distinguish  the 
proper  divisions  in  their  true  order,  by  distributing  the  types  con- 
cerning them  from  a  daily  to  a  monthly  representation.  Hence, 
the  daily,  weekly,  and  monthly  offering.  The  classification  is  dic- 
tated by  the  relation  the  several  divisions  bear  to  each  other.  First, 
we  have  primary  prerequisite  for  the  first  distinction,  and,  therefore, 
the  daily  sacrifice  of  two  lambs,  to  show  the  systems  of  agitation 
and  association  involved  as  a  reality  in  moral  progress. 

Next  in  order,  we  have  resulting  effect,  to  make  the  next  distinc- 
tion, which  accounts  for  the  weekly  sacrifice,  by  involving  the  two 
principles  of  right  doctrine  and  selection,  agreeing  with  the  two 
lambs  presented  on  the  seventh  day.  The  significance  of  sacrificing 
on  the  seventh  day  is  that  the  lambs  were  associated  with  the 
philosophical  character  of  the  seventh  day's  event  belonging  to  the 
Bible  system.  That  character  was  of  both  effect  and  selection  of 
right  principle. 

The  six  days  were  exhausted  in  the  primary  conditions  of  prog- 
ress by  instituting  examples,  rules,  customs,  and  systems  that  cul- 
minated on  the  seventh  day  in  a  perception  of  'principle.  Hence, 
the  seventh  day  is  associated  with  general  effect  which  would  justify 
that  day  being  selected  to  typify  the  first  result  of  agitation  and 
association.  Then,  if  the  effect  of  the  two  latter  principles  is  to 
appreciate  right  principle,  and  make  a  right  selection,  the  signifi- 
cance of  the  other  point  connected  with  the  Sabbath,  also,  has  its 


MYSTERY.  319 

force,  because  a  right  principle  and  right  selection  are  associated 
with  the  idea  of  the  philosophical  seventh  day. 

Therefore,  the  daily  and  weekly  sacrifices  will  take  precedence 
by  being  assigned  a  typical  character  bearing  on  the  principles 
which  are  correspondingly  at  the  foundation  of  the  whole  system 
of  improvement.  The  daily  and  weekly  offerings  are  illustrated  by 
the  following  forms  : 

Daily  Sacrifice. 

Prerequisites  of  Progress. 

Lamb  offered  in  evening — Agitation.  Lamb  of  morning — Association. 

Weekly  Sacrifice. 

General  Result. 

Lamb  of  evening — Eight  Selection.        Lamb  of  morning — Eight  Principle. 

The  evening  and  morning  implies  a  comparative  difference  in 
the  two  principles  associated  together,  as  is  denoted  by  one  lamb 
being  sacrificed  in  the  evening  and  the  other  in  the  morning. 
Night,  as  opposed  to  day,  according  to  the  Bible  rule,  implies 
calamity  or  trouble,  as  opposed  to  prosperity  and  enjoyment.* 

As  applied  to  the  sacrifice,  the  attached  idea  would  simply  ar- 
range the  principle  most  suggestive  of  contest  and  difficulty  on  the 
side  of  the  evening  offering.  On  the  other  hand,  the  one  most 
readily  reminding  of  comparative  pleasure  or  high  quality^should  take 
the  place  of  the  morning  sacrifice.  There  are  difficulties  implied  by 
agitation  and  a  right  selection  of  doctrine  which  intimates  travail 
and  anxiety,  and  which  do  not  apply  to  association  and  right  prin- 
ciple.    The  latter  are  rather  suggestive  of  pleasure,  comparatively. 

Such  is  the  apparent  division  of  the  daily  and  weekly  sacrifice. 
But  we  are  of  the  opinion  that  the  daily  and  weekly  offerings,  both 
in  type  and  in  real  intention,  are  inseparable,  so  much  so  that  the 
term  daily  sacrifice,  all  through  the  prophetic  writings,  is  intended 
to  cover  all  the  principles  herein  enumerated  as  the  object  of  the 
daily  and  weekly  offering. 

There  are  three  grounds  for  this  belief.  First,  the  nature  of  the 
principles  that  seem  to  agree  with  those  types.  Next,  the  connec- 
tion of  the  seventh  day  with  the  other  six,  the  same  as  in  the  account 
of  creation,  where  the  explanation  of  the  connection  is  assumed  to 
denote  causes  pressed  to  a  result;  and  lastly,  the  confirmatory  evi- 
dence of  the  above  explanation  found  in  frequent  use  of  the  sev- 
enth number  in  the  sacred  writings.  The  first  point  lies  in  the  fact 
that  effect  is  inseparable  from  cause  in  a  general  view,  even  though 
it  may  form  a  convenient  distinction  in  a  particular  explanation. 

*  See  page  30. 


320  MYSTERY. 

For  instance  :  If  agitation  and  association  are  the  necessary  condi- 
tions of  a  state  of  progress,  and  therefore  take  precedence  in  the 
capacity  of  the  daily  sacrifice  proper,  they  are,  nevertheless,  in  the 
nature  of  things,  inseparable  to  a  right  selection  of  right  principle. 
We  mean  this  as  a  matter  of  fact  in  relation  to  the  nature  of  the 
principles  themselves ;  for,  even  after  we  have  sought  out  the  ob- 
jects of  the  daily  and  w^eekly  offerings,  we  find  that  those  objects 
present  a  class  of  principles  which,  in  a  general  view  of  the  wants 
of  progress,  are  not  susceptible  of  a  separation. 

While  we  do  not  believe  that,  under  the  present  circumstances, 
society  will  make  much  advance  without  a  free  exercise  of  the  forces 
involved  in  agitation  and  association,  it  is  yet  possible  that  they 
may  have  a  free  exercise  without  a  consequent  selection  of  right 
principle.  Though  always  a  prerequisite  to  progress,  they  may  not 
always  effect  that  degree  of  efficiency  which  culminates  in  that  right 
selection.  Hence,  we  should  be  inclined  to  give  prominence  to  the 
idea  of  culmination  which  the  seventh  day  has  so  significantly  indi- 
cated. Therefore  there  was  no  completeness  in  the  import  of  the 
daily  sacrifice  until  it  was  continued  through  the  six  days,  and  re- 
ceived a  climax  of  effect  on  the  seventh  day. 

Throughout  the  ceremonial  law  and  writings  of  the  prophets, 
there  is  frequent  use  made  of  the  weekly  division  of  time.  If  all 
parts  of  the  sacred  writings  are  in  conformity  with  the  system  of 
the  whole,  and  we  have  judged  rightly  of  the  plan  in  giving  an  inter- 
pretation of  the  mystical  creation,  then  there  can  be  but  little  doubt 
that  this  manner  of  representing  matters  in  seven  days  is  but  a  com- 
pleteness in  the  type  itself,  in  order  to  show  an  instituted  gathering 
of  causes  ensuing  in  a  certain  effect.  For  instance :  There  is  the 
feast  of  unleavened  bread  continued  for  seven  days.  The  evident 
intention  of  that  sign  was  to  show  a  continued  character  of  influ- 
ence prevailing  in  future  times  that  resulted  in  a  certain  manner. 
Indeed,  where  it  was  the  intention  to  shadow  any  influence,  it  was 
not  properly  presented  unless  its  continuance  and  the  consequence 
were  noted. 

The  daily  sacrifice,  therefore,  by  its  own  revelations,  when  ap- 
plied to  its  apparent  objects,  when  considered  with  reference  to  the 
import  of  the  seventh  day,  and  when  compared  with  the  manner  of 
the  Bible,  which  makes  use  of  seven  days  to  show  one  principle,  in- 
cludes the  offering  of  the  seventh  day ;  so  that  the  proper  idea  of 
the  term  daily  sacrifice  means  agitation,  association,  right  principle 
and  right  selection. 

For  six  days  consecutively  two  lambs  were  offered.  So  the  prin- 
ciples of  association  and  agitation  should  have  a  continual  exercise 


MYSTERY.  321 

in  all  questions  and  under  every  condition  where  a  certain  object  is 
sought  that  involves  any  doubt  concerning  the  means  to  be  availed 
of,  or  any  uncertainty  about  the  propriety  of  desiring  the  object  it- 
self. This  is  the  law  of  society  everywhere.  No  decision  is  made 
until  both  sides  of  the  question  are  fairly  presented.  Then  the  de- 
cision is  in  order,  and  a  right  selection  from  all  that  has  been  heaped 
up  before  the  participants  during  the  investigation  may  be  made. 

Now,  an  explanation  of  sacrifices  shows  that  it  is  the  divine  order 
that  improvement  should  be  made  by  subjecting  all  forms  of  exam- 
ple, custom,  and  system  to  a  rigid  examination,  and  selecting  there- 
from the  essence  of  right  principle. 

The  daily  offering,  therefore,  contains  the  spirit  of  such  means,  as 
it  gives  the  prerequisites  of  obtaining  atoning  qualities  under  the 
circumstances  of  this  life,  as  well  as  displaying  the  presumed  effect 
of  such  means,  by  pointing  out  the  grand  object  in  a  right  selection 
of  right  principle. 

It  gives  the  condensed  and  necessary  preparation,  as  well  as  the 
effect  of  that  necessary  preparation.  But  in  explaining  the  sacrifices 
it  has  been  shown  that  there  are  other  systems  of  helps.  After  ap- 
plying the  idea  of  sacrifices,  and  turning  back  to  analyze  what  is 
involved  in  the  plan  of  perfection  as  indicated  by  them,  we  find 
there  are  some  fifteen  manner  of  means  employed.  Then  judg- 
ing that  they  are  of  such  importance  as  to  be  arrayed  in  sacred 
type,  we  turn  to  the  general  offerings,  and  find  that  the  daily  and 
weekly  sacrifices,  when  J)ut  to  the  test  of  an  explanation  according 
to  the  Bible  plan,  select  four  of  these  spiritual  modes  from  the  list, 
which  an  idea  of  the  whole  principle  of  sacrifice  reveals. 

"We  find,  then,  that  there  are  eleven  of  them  remaining,  and  that 
there  is  yet  the  monthly  offering  of  the  general  sacrifice  standing  in 
strong  probability  of  relation  to  those  remaining.  Besides,  the  daily 
and  weekly  oblations  have  only  shadowed  a  general  cause  and  ef- 
fect.    There  remains  yet  the  particular  assistants. 

This  is  an  important  part  of  human  perfection.  It  is  well  to  take 
the  preparatory  steps ;  but  what  shall  assist  us  to  make  a  right  se- 
lection of  doctrine,  system,  custom,  and  example. 

Well,  according  to  the  ^numeration  in  the  sum  of  visible  agen- 
cies, as  applied  from  the  hints  of  the  altar  and  ceremonies  of  the 
Jews,  there  are  still  the  following  division^  to  be  more  particularly 
applied  : 

Reasoning,  natural  agencies,  inspiration,  oversight,  inducement, 
correction,  criticism,  forbearance,  remedy,  precaution,  and  party 
interest. 

Many  of  these  are  but  the  common  doctrines  of  atonement,  grace, 
21 


322  MYSTEEY. 

judgment,  reward,  punishment,  and  others  of  like  character,  in  an- 
other form. 

However,  if  we  are  to  view  God's  agency  in  the  inner  department 
as  operated  in  a  method  of  means,  we  are  forbidden  by  the  consist- 
ency of  the  Bible  plan  to  either  embrace  a  too  general  department ' 
on  the  one  hand,  or  a  too  particular  principle  or  doctrine  on  the 
other.  This  is  obvious,  because  we  are  dealing  with  the  subject  of 
sacrifices,  which,  when  considered  and  applied,  demands  an  analysis 
of  all  ordinances  and  bases  of  belief.  These  ordinances  and  bases 
have  gathered  around  them  merely  enough  attachments  to  constitute 
so  many  systems.  The  Bible  sacrifices  imply  systems;  so  a  means 
equal  to  its  emblems  must  be  general  enough  to  constitute  a  plan, 
or  it  does  not  agree  with  the  type  in  the  design  of  the  Bible.  On 
the  other  hand,  though  the  sacrifice  includes  the  most  minute  form 
of  principle  and  doctrine,  it  nevertheless  does  so  in  the  minor  ap- 
pointments of  the  animal-offering.  Consequently,  if  the  animal  de- 
notes a  system,  then  the  manipulation  of  the  parts  and  attachments 
of  the  animal  sacrifice  embrace  the  principles  and  doctrines  of  the 
system  itself. 

Therefore,  where  a  system  is  typified,  as  is  denoted  by  the  sacri- 
fice of  an  animal,  and  as  is  the  case  in  the  monthly  offering,  it  must 
be  more  comprehensive  than  a  mere  doctrine.  While  we  cannot 
conceive  it  possible  to  give  a  summary  of  the  Creator's  means  of 
perfecting  men,  without  involving  the  doctrines  of  faith,  grace, 
Satan,  reward,  and  punishment,  yet,  in  this  case,  where  a  plan  is  in- 
dicated, we  do  not  esteem  a  mere  doctrine  to  embrace  sufficient 
ground  to  be  called  a  system  in  the  sense  the  animal  sacrifice  im- 
plies. 

We  say,  therefore,  that  the  foundation  of  means  now  advanced 
as  agreeing  with  the  monthly  offering,  is  instituted  on  the  principle 
that  would  distinguish  the  divine  manner  of  dealing  in  its  many 
broad  and  general  bases  of  assistance. 

The  monthly  sacrifice  seems  to  be  separated  from  the  others  that 
are  also  representative  of  the  means  of  progress,  because  it  is  de- 
signed to  particularize  and  show  the  particular  assistants  and  agency, 
whereas  the  others  show  the  general  cau^e  and  effect.  This  is  ap- 
propriate to  the  true  nature  of  things,  because  we  are  not  alive  to 
the  necessity  of  assistance,  until  we  come  to  select  right  principle. 

The  possibility  of  particularizing  implies  development;  so  if  the 
monthly  oblation  denotes  a  particularization  of  means,  it  was  well 
to  place  it  some  time  after  the  others,  for  a  certain  expiration  of 
time  is  indispensable  to  development. 

Again.     The  particular  means  is  accompanied  with  the  extraor- 


MYSTERY.  323 

dinary  provisions  of  inspiration,  which,  after  much  had  been  sought 
out  and  sifted  to  an  essence  of  right  principle,  entered  on  the  scene 
and  took  up  the  refining  process.  Hence  it  was  well  to  represent 
the  list  of  means  that  contained  this  special  provision  at  a  time  so 
far  removed  from  the  weekly  sacrifi<je  as  that  of  the  month. 

The  monthly  offering  called  for  two  bullocks,  one  ram,  seven 
lambs,  and  one  kid  of  the  goats.  The  gifts  were  generally  of 
lambs  and  the  young  of  the  goats,  or  young  bullocks,  as  the  case 
might  be.  The  distinction  between  old  and  young  may  be  found  in 
the  comparative  time  in  which  a  means  or  system  has  been  known 
and  appreciated ;  or  in  noting  a  long  established  and  general  in- 
stitution compared  with  one  of  more  recent  origin  and  of  more 
restricted  exercise. 

For  instance,  inspiration,  as  a  system  in  providential  govern- 
ment, is  both  long-established  and  general  in  its  character.  Also, 
as  known  in  the  world,  it  is  entertained  as  a  belief  rather  than  an 
absolute  ordinance  of  nature.  Hence,  it  agrees  both  with  the  sheep 
class  of  animals,  and  with  the  comparative  ages  implied  by  the  term 
ram. 

Natural  means  and  leasoning  are  ordinances  of  nature  everywhere 
to  be  seen  and  applied.  By  the  rule  which  defines  a  system  of  belief 
to  agree  with  the  sheep  kind,  the  ram  of  the  monthly  sacrifice  de- 
notes the  mode  of  inspiration  as  believed  to  be  in  connection  with 
the  divine  plan  of  improvement. 

The  rule  that  makes  an  ordinance  to  be  typified  by  a  bullock 
leaves  the  methods  of  natural  means  and  of  reasoning  to  be  se- 
lected by  the  figure  of  the  two  bullocks.  An  ordinance  in  the  sense 
explained,  to  agree  with  a  bullock,  is  such  a  system  as  is  readily  ac- 
knowledged or  generally  adopted.*  Thus,  the  foundation  of  natural 
means  in  nature,  so  extensively  unveiled  by  science,  is  undoubted ; 
so  that  it  is  not  a  system  of  belief,  but  an  undoubted  ordinance  of 
nature.  Keasoning  is  a  system  of  investigating  matters,  but  it  is 
not  a  belief,  but  a  positive  reality,  everywhere  prevailing  in  prac- 
tice ;  therefore,  these  two  systems  of  means  are  distinct  in  their  na- 
ture from  that  of  inspiration,  which  rests  on  a  foundation  of  belief. 

Here  we  see  three  more  of  the  distinct  manner  of  agencies  which 
have  been  revealed  by  the  principle  of  sacrifices,  which  are  aptly  se- 
lected by  the  import  of  the  two  bullocks  and  one  ram  of  the  monthly 
sacrifice. 

A  goat  means  a  particular  system,  not  of  a  necessarily  permanent 
nature. f  It  would  therefore  appropriate  party  interest,  which,  un- 
der the  present  circumstances  of  progress,  is  one  of  the  prominent 
agencies  employed. 

*  See  page  201.  t  See  pages  201  to  203. 


324  MYSTERY. 

We  have,  then,  remaining,  oversight,  inducement,  correction, 
criticism,  forbearance,  remed}^,  and  precaution ;  so  that  the  form 
of  the  monthly  sacrifice  is  as  follows : 

Tivo  Bullocks.  One  Ram. 

Reasoning,  and  Natural  Agencies.  Inspiration. 

Seven  Lambs.  One  Kid. 

Oversight,  •        Party  Interest. 

Inducement, 
Correction, 
Criticism, 
Forbearance, 
Remedy, 
Precaution. 

The  list  under  the  head  of  lambs  are  terms  indicative  of  so  many 
separate  provisions,  which  are  believed  to  be  characteristic  of  the 
Creator's  plan  of  perfection,  and  which  are  involved  in  the  theory 
of  sacrifices  herein  advocated.  Though  every  one  sees  somewhat  of 
the  demonstration  of  these  seven  principles  in  practical  life,  yet  that 
they  are  instituted  as  a  means  of  progress  by  direct  intention  of  the 
divine  mind,  is  a  matter  of  belief.  Hence  it  is  that  they  partake 
of  that  character  which  makes  them  agree  with  the  lambs  of  the 
sacrifice. 

Whoever  believes  in  the  Deity  at  all  has  no  doubt  that  the  visible 
agencies  of  natural  means  and  reasoning,  for  the  purpose  of  getting 
at  the  truth  of  things,  is  the  institution  of  the  providential  order  in 
life.  Such  apparent  agencies  are  accepted,  and  are  not  mere  mat- 
ters of  belief;  but,  after  having  accepted  this  much,  it  becomes  the 
province  of  a  new  sphere  of  mental  exercise  to  connect  those  seven 
principles  above  enumerated  with  the  theory  of  the  divine  govern- 
ment. 

As  we  have  remarked,  the  object  of  the  general  sacrifice  was  to 
show  all  the  plan  of  progress  as  instituted  by  the  Creator  for  the 
perfection  of  men,  and  as  the  law  of  sacrifices  in  a  philosophical 
interpretation  would  reveal  them. 

Not  only  this,  but  also  to  show  that  the  authorized  means  it- 
self should  be  subjected  to  the  refining  process,  that  the  sacrifice 
indicated.  Else  why  were  they  also  represented  in  the  situation  of 
being  consumed  on  the  altar?  If  it  were  the  object  merely  to  show 
some  confirmatory  evidence  of  what  an  interpretation  of  the  sacri- 
fice would  reveal,  there  might  have  been  a  resort  to  some  means 
coming  short  of  a  sacrifice  on  the  altar.     However,  it  would  not 


MYSTERY.  325 

serve  the  purpose;  for  we  perceive  a  necessity  for  even  the  authorita- 
tive mode  of  progress  being  stripped  of  every  unnecessary  append- 
age, and  purged  down  to  a  pure  current  of  means.  For  illustration, 
suppose  party  interest  to  be  of  a  beneficial  result  under  the  circum- 
stances of  the  present  life;  but  if  so,  how  important  that  the 
principle  accepted  into  practical  operation,  should  be  unattended 
with  the  bitter  rancor  and  personalities,  so  often  observable.  In 
fact,  it  seems  that  a  pretense  for  division  should  originate  rather 
from  local  circumstances  and  convenience  than  from  a  diversity  of 
doctrine — that  agitation  of  subjects  should  be  pushed  by  a  sincere 
desire  to  get  at  the  truth,  rather  than  to  check  or  destroy  an  oppo- 
nent's influence — reasoning  should  be  conducted  without  deception, 
natural  agencies  accepted  without  an  inclination  to  reject  the  proper 
office  of  inspiration,  and  inspiration  not  perverted  to  a  morbid  de- 
sire for  marvelous  manifestation.  We  should  believe  that  God  has 
an  oversight  of  matters,  not  so  much  to  watch  our  errors  and  take 
summary  vengeance,  as  to  maintain  the  order  of  society,  and  keep 
the  wheels  of  progress  in  motion  ;  that  the  inducement  He  offers  is 
the  lessening  of  our  liability  to  weakness  and  perversion  in  a  sphere 
of  activity  and  usefulness,  rather  than  a  state  of  everlasting  bliss, 
where  no  possibility  of  error  can  intrude  ;  that  correction  is  insti- 
tuted for  a  means  of  influencing  our  conduct,  and  not  for  the  stern 
requisite  of  fulfilling  the  law ;  that  criticism  should  be  restrained 
within  the  limits  of  propriety,  believing  it  to  be  an  institution  of 
maintaining  a  healthy  public  sentiment,  rather  than  a  privilege  and 
command  to  misrepresent  and  slander  our  fellows;  that  forbearance 
is  not  to  be  construed  to  an  indifference  to  the  tendency  of  bad 
example  and  unrighteous  doctrine  ;  that  the  means  of  remedy  is  not 
an  undefined  manipulation  of  mental  philosophy  which  excuses 
man  from  the  responsibility  of  his  acts,  or  impresses  him  with  a  no- 
tion of  disadvantages  over  which  he  has  no  control  ;  and  that  the 
system  of  precaution  that  warns  us  against  the  pit  of  despair,  the 
deception  of  sin,  and  of  the  devil  besetting  our  path  like  a  "  roar- 
ing lion,"  is  rather  to  be  interpreted  to  mean  the  necessary  punish- 
ment of  our  indifferent  conduct,  and  the  secret  liability  of  our  own 
nature  to  preversion,  than  an  everlasting  scene  of  misery  and  a  con- 
stant temptation  of  some  intelligent  spirit. 

If  all  these  means  are  instituted  by  the  Divine  Ruler  of  all  things, 
and  the  most  of  them  being  revealed  to  us  as  a  matter  of  belief, 
how  important  that  they  should  be  received  within  the  province  of 
their  real  intention ! 

Therefore,  it  was  not  only  proper  to  institute  the  daily,  weekly, 
and  monthly  sacrifices,  to  confirm  the  philosophical  principle  of 


326  MYSTERY, 

sacrifice,  as  revealed  in  the  law  of  the  offerings,  but  it  was  also  in 
point  to  represent  those  same  means  under  the  test  of  truth,  that 
all  men  might  know  that  notwithstanding  atonement  comes  through 
the  example,  customs,  and  systems  of  society  by  an  enlightened 
principle  of  selection,  it  nevertheless  is  a  refining  and  rigid  process 
which  enables  man  to  make  that  selection,  and  thereby  receive  the 
benefit  of  the  atonement  it  insures. 

There  were  also  sacrifices  for  several  set  times  in  the  year.  It  is 
now  in  order  to  define  their  meaning.  First,  that  of  the  seventh 
month  ;  then  the  tenth  day  of  the  seventh  month,  and  lastly,  the 
fifteenth  day  of  the  seventh  month.  The  first  was  a  special  monthly 
sacrifice  ;  the  second  was  to  celebrate  the  day  of  atonement,  and 
the  third  to  make  rejoicing  and  commemorate  the  dwelling  in  tents. 
Aside  from  the  declared  purpose  of  these  feasts  and  the  benefit 
derived  from  a  holiday  of  rest,  they  are  judged  to  have  a  bearing 
on  future  times.  Beginning  with  the  seventh  month,  and  the  sac- 
rifices appointed  for  that  time,  we  are  to  decipher  the  meaning  of 
the  sacrifice  of  one  bullock,  one  ram,  seven  lambs,  and  one  kid  of 
the  goats. 

There  is  no  other  ground  on  which  this  can  be  done  except  on 
the  theory  of  the  divine  mind  anticipating  the  events  of  future 
times.  If  we  are  to  presume  that  he  has  done  so,  how  shall  we 
feel  assured  ?  If  he  has  committed  himself  to  no  evidence,  we  will 
fall  back  on  the  avowed  purposes  of  these  feasts,  and  say  with  in- 
difference that  they  were  merel}^  for  rest  and  discipline.  But  hav- 
ing already  declared  a  system  that  defines  a  spiritual  year  with  its 
months  and  days,  and  a  sacrifice  that  has  a  plausible  explanation, 
we  may  not  pass  so  significant  events  of  Jewish  law,  especially 
when  they  have  marks  of  number  and  time  that  can  make  them 
conform  or  disagree  with  the  system  herein  advocated. 

Now,  the  seventh  month,  as  explained  in  treating  of  Noah's  flood, 
commenced  with  the  year  a.  d.,  1261.*  Nothing  short  of  a  vital 
cause  must  have  been  instituted  at  that  time  if  the  period  was 
worthy  of  being  noted  in  sacred  type.  However,  an  event  may  seem 
at  first  sight  of  no  importance,  yet,  in  a  just  estimate  of  first 
causes,  it  is  found  to  be  otherwise.  About  the  year  1261  the  East- 
ern church  was  set  free  from  the  Latin  rule.  There  had  been  many 
controversies  between  these  two  great  divisions  of  the  Church,  but 
the  supremacy  of  the  ancient  organization  was  maintained  up  to 
this  time,  and  a  corresponding  effort  to  maintain  a  uniform  doc- 
trine, right  or  wrong,  was  the  curse  of  that  union.  The  Jews  al- 
ways railed  and  opposed  the  Christian  church.     In  like  manner  the 

*See  pages  87  to  95, 


MYSTERY.  327 

Mohammedans  estimated  it  little  better  than  infidel ;  but  the  Chris- 
tian church,  strictly  speaking,  had  preserved  a  head  of  authority 
within  itself,  and,  with  the  exception  of  temporary  disunion,  had 
made  the  mere  term  a  power  to  gather  all  to  the  dictates  of  the 
general  council.  As  an  event  without  any  effect,  it  was  remark- 
able to  see  the  Christian  world  divide ;  but  who  can  estimate  the  ef- 
fect it  has  had  on  doctrine,  human  liberty,  and  general  progress  ? 
Now,  all  that  rancor  of  feeling  that  had  been  under  restraint  by  the 
influence  of  the  political  and  spiritual  order  of  things,  found  vent 
without  fear  or  reserve.  The  authorities  that  long  had  been  held 
to  be  universal  and  divine,  were  freely  criticised,  pronounced  ab- 
surd, and  condemned.  On  the  other  hand,  the  popular  church,  so 
powerful,  so  arrogant,  and  so  bigoted,  was  made  to  feel  the  heat  of 
half  the  world  turned  against  it,  and  to  turn  an  eye  to  some  of  its 
own  deformities. 

This,  at  least,  was  one  of  the  first  and  great  effects  of  the  simple 
event  known  as  the  liberation  of  the  Eastern  church.  As  we  have 
remarked,  it  agrees  with  the  time  specified.  But  the  circumstances 
were  the  sacrificing  of  animals.  Ever  bearing  in  mind  that  animals 
have  reference  to  systems,  ordinances,  and  particular  organizations, 
and  that  sacrificing  on  the  altar  means  the  opposition  and  criticism 
so  necessary  to  progress,  we  will  be  prepared  to  discover  what  prin- 
ciples are  affected  in  any  given  event.  In  this  case  we  know  that 
the  authority  of  a  universal  church  head  was  seriously  called  in 
question.  When  we  place  the  fact  that  it  has  seemingly  been  an 
ordinance  of  the  Church  from  the  earliest  times  that  there  should 
be  a  general  superintendent,  we  perceive  that  it  was  an  ordinance 
long  established  that  was  n6w  attacked.  This  character  of  system 
agreeing  with  bullocks;  and  it  being  said  that  on  this  first  day  of 
the  seventh  month  a  bullock  was  sacrificed,  there  is  an  agreement, 
so  far,  with  the  circumstances  attending  the  event  of  1261.  Again, 
there  was  one  ram  sacrificed.  This  class  of  animals  has  been  defined 
to  agree  with  systems  of  belief ;  and  as  the  popular  and  long  estab- 
lished system  of  church  authority  was  seriously  involved  in  the  sepa- 
rate claims,  bitter  contests,  and  excommunications  that  marked  the 
period  of  which  we  speak,  we  claim  that  the  type  has  reference  to 
the  jeopardy  in  which  that  belief  was  placed  by  that  particular  event. 
"We  are  not  to  judge  by  the  immediate  effect,  but  rather  consider 
this  the  beginning  of  that  necessity  forced  upon  different  sects, 
wherein,  it  being  hopeless  to  claim  identity  with  a  universal  Church, 
they  appropriate  to  their  particular  standard  all  the  honors  of  the 
true  Church,  ignoring  others,  and  thereby  weakening  the  belief  in 
any  general  divine  church  authority.     For  instance  :  If  all  clamor 


328  MYSTERY. 

here  is  the  true  way,  and  there  is  none  other,  and  the  spectator  per- 
ceives that  many  ways  are  advocated,  they  say  you  are  certainly  not 
all  right,  and  it  is  probable  that  you  are  all  wrong. 

"When  every  effort  failed  to  conciliate  the  seceding  faction,  they 
were  pronounced  heretics,  of  course ;  but  this  did  not  destroy  their 
influence.  From  that  time  they  were  in  a  position  to  combat  the 
notions  that  they  did  not  approve,  and  which  were  peculiar  to  the 
strict  Catholic  faith.  Thus  we  see  that  the  seven  systems  of  faith, 
termed  the  procession  of  the  Holy  Ghost,  baptism,  worship  of  im- 
ages, eucharist,  auricular  confession,  indulgences,  and  purgatory, 
were  brought  under  the  ban,  and  either  made  to  bear  a  new  inter- 
pretation or  altogether  denied  a  place  in  the  Christian  creed.  This 
fact  answers  to  the  sacrifice  of  the  seven  lambs.  And  if  it  is  as 
true  that  the  Latin  church,  as  a  particular  organization,  wsfs  from 
that  time  and  by  the  event  of  that  time  subjected  to  an  effectual 
.judgment,  it  makes  it  correspond  to  the  kid  of  the  goats,  which  was 
also  appointed  for  the  sacrifice  of  the  first  day  of  the  seventh  month. 
"Why  so  ?  Because,  in  such  a  case,  it  would  be  the  particular  seat 
where  the  whole  sacrifice  centered.  The  authority  for  selecting 
these  particular  bases  of  doctrine  for  the  sacrifices  of  the  time  of 
which  we  speak,  is,  simply,  that  they  are  the  very  ones  that  were 
principally  affected  by  the  event  of  1261,  and  by  that  event  and  the 
influence  it  effected,  these  notions,  from  that  time,  were  at  a  disad- 
vantage. 

The  event  was  esteemed  of  suflScient  importance  to  be  represented 
in  sacred  type,  because  it  affected  materially  and  lastingly  the 
purity  and  effect  of  the  Christian  religion. 

The  sacrifice  of  the  first  day  of  the  seventh  month,  then,  as  ap- 
plied to  real  life,  is  represented  in  the  following  arrangement : 

One  Bullock.  One  Ram. 

Ordinance  of  Universal  Church  Head.     Belief  of  Church  Authority. 

Seven  Lambs. 
{Systems  of  Recent  Origin.) 
Procession  of  Holy  Ghost,  Kid  of  Goats. 

Auricular  Confession,  Latin  Church. 

Indulgences, 
Baptism, 

Worship  of  Images, 
Purgatory, 
Eucharist. 

On  the  tenth  day  of  the  seventh  month  was  a  special  oblation,  as 
well  as  the  sacrifice  of  atonement.     Following  the  same  manner  of 


MYSTERY.  329 

reckoning,  we  are  brought  to  the  period  of  a.  d.  1268.  But  on  the 
tenth  day  the  same  sacrifice  as  was  offered  on  the  first,  was  pre- 
sented for  the  tenth.  However,  when  applying  the  type  to  the  year 
1268,  and  search  is  made,  it  will  be  found  that  the  agitation  of  that 
time  was  of  a  different  character.  The  one  noticeable  feature  is  the 
proscription  of  Eoger  Bacon  and  others,  who  had  moved  in  the  in- 
terests of  art  and  science. 

This  proscription  was,  by  the  prejudices  of  the  time,  perhaps  not 
to  be  charged  to  any  particular  party;  and  if  it  be  found  the  fact  of 
that  time,  it  is  enough  for  the  purpose  in  hand.  History  will  show 
that  it  was  the  situation;  and,  if  so,  all  those  principles  that  are 
involved  in  the  pursuits  of  the  arts  and  in  the  investigation  of 
science  were  affected.  First,  say  that  in  denying  the  occupation  of 
science"  the  ordinance  of  nature  was  slighted  and  rejected.  Then 
we  have  the  sacrifice  of  one  bullock,  according  to  this  system. 
Philosophy  naturally  felt  the  same  pressure,  and  philosophy  is  a 
foundation  of  belief.  So  this  accounts  for  the  one  ram.  Then,  if 
you  will  allow  that  the  account  of  that  time  justifies  us  in  saying 
that  the  people  were  suspicious  of  natural  means,  and  doubted  the 
propriety  of  extended  knowledge,  we  will  say,  first,  that  invention, 
experiment,  discoveries,  fact,  theory,  art,  and  literature  were  cher- 
ished as  mere  matters  of  belief  ;  and,  in  the  second  place,  that  they 
were  made  to  share  the  fate  which  that  particular  time  and  a  blind 
zeal  had  prepared  for  them.  If  so,  we  have  the  seven  lambs, 
as  typified  in  the  sacrifice  of  the  tenth  day  of  the  seventh  month. 
Under  such  a  state  of  things,  the  adherents  of  science  must  have 
felt  a  strong  sympathy  among  themselves,  which,  if  it  did  not  result 
in  an  organized  society,  was  yet  as  much  individualized  as  if  it  had 
been  so  organized.  Besides,  their  principles  and  pursuits  being 
attacked,  they  were  beset  as  a  body,  and  perhaps  under  a  certain 
name.  "With  these  suggestions,  we  submit  the  following  as  the 
object  of  the  sacrifice  for  the  tenth  day: 

One  Bulloch.  One  Bam. 

Ordinance  of  Nature.  Philosophy. 

Seven  Lambs.  One  Kid. 

Invention,  Scientific  Organization  of  Time, 

Discovery,  viz.,  of  the  year  1268. 

Theory, 
Experiment, 
Fact, 
Art, 
Literature. 


330  MYSTERY. 

This  day  was  also  the  day  of  atonement,  wherein  two  goats  were 
presented — the  one  to  be  slain,  and  the  other  to  be  set  free.  Now, 
in  connection  with  this  type,  and  the  corresponding  relation  in  the 
events  of  the  above  date,  you  will  bear  in  mind  that  there  has  ex- 
isted from  the  earliest  ages  a  system  of  religion  wherein  the  worship 
of  the  sun  and  stars  was  a  prominent  feature.  This  system  was  in 
close  sympathy  with  the  arts  and  the  investigation  concerning  the 
natural  world.  At  the  time  of  which  we  speak,  a.  d.  1268,  it  was, 
perhaps,  well  represented  in  the  Druidical  form,  and  had  but  re- 
cently moved  to  the  front,  in  hopes  that  its  presence  would  be  tol- 
erated under  the  garb  of  science.  In  former  times,  all  these  old 
systems  had  been  dealt  with  according  to  the  strength  and  zeal  that 
swept  the  world  under  the  name  of  Christianity. 

But  at  a  time  when  art  and  science  were  specially  proscribed,  how 
much  more  so  must  have  been  that  form  of  deistical  faith  that  was 
still  viewed  with  jealousy  and  suspicion!  Having,  however,  tasted 
the  enjoyment  of  a  temporary  liberty  and  incorporated  itself  with 
the  progress  of  the  age,  the  Druidical  element  became  unwilling  to 
retire  to  obscurity;  and  realizing  that  the  alternative  of  doing  so,  or 
being  remodeled  under  a  new  name,  was  inevitable,  it  was  probably 
pressed  to  a  hurried  decision,  and  divided  in  twain;  a  part  accept- 
ing the  latter  choice  and  a  part  choosing  a  comparative  annihilation. 
An  uncompromising  aspect  at  this  stage  of  public  sentiment,  did 
not  mean  merely  a  retiring  to  that  half-existent  state  in  which  the 
worshipers  of  the  sun  had  been  so  long  suffered.  It  meant  rather 
active  condemnation  to  the  death,  or  a  positive  modification  of 
these  old  manners.  Thene  are  strong  probabilities  that  the  modern 
order  of  Freemasonry  underwent  some  change,  if  not  in  a  great 
measure  received  an  origin,  by  the  exigencies  and  necessities  of  the 
period  we  are  considering.  Be  this  as  it  may,  we  may  note,  first, 
ibhe  fact,  that  it  is  to-day  a  live  institution,  that  bears  much  of  the 
burden  of  moral  progress,  and  is  efficient  in  pioneering  the  way  for 
religious  instruction ;  secondly,  we  are  safe  in  saying  that  it  was 
made  to  appear  before  the  judgment  seat,  when  science  was  sum- 
moned to  answer  for  itself,  and  that  it  was  suffered  to  pass  when 
the  ruder  forms  of  natural  religion  was  restricted.  Then,  to  apply 
these  considerations  in  connection  with  the  difficulty  of  its  clearly 
accounting  for  itself  in  an  organized  condition  previous  to  1268, 
or  thereabout,  while,  at  the  same  time,  its  history  is  clear  to  about 
that  date,  it  is  evident  that  it  was  a  young  organization  at  the 
period  when  the  ordeal  of  prejudices  had  to  be  passed.  If  it  will 
deny  the  relationship  of  the  ancient  Druids,  it  will  yet  be  hard  for 
it  to  say  that  it  was  not  summoned  with  them  to  be  tried,  possess- 


MYSTERY.  331 

ing  as  it  did,  all  sympathy  with  scientific  pursuits  and  natural  re- 
ligion. True,  they  claim  an  origin  older  than  the  time  of  David; 
but  as  we  understand  them,  the  principle  of  their  system  was  in 
operation  in  those  days,  whereas  the  particular  organization,  with 
its  attendant  formula  of  faith  and  conduct,  which  characterizes  it  at 
the  present  day,  may  be  of  more  modern  date.  But  some  will  an- 
ticipate the  bent  of  the  argument  and  exclaim:  What!  the  great 
day  of  atonement  instituted  to  typify  the  benefits  of  the  Druidical 
and  Freemason  systems!  In  answer,  we  snj,  first:  That  the  day  was 
not  devoted  to  the  sacrifice  of  the  goats,  but  other  oblations  were 
presented  which  we  have  already  considered,  and  which  bear  on 
other  objects. 

In  the  second  place,  the  atonement,  to  be  complete,  comprehended 
all  the  sacrifices  of  eVery  day  and  of  all  times  of  the  year.  This 
one  of  the  goats,  on  the  tenth  day  of  the  seventh  month,  was  only 
a  figure  in  place  as  to  time  and  propriety,  considering  all  the  agen- 
cies in  the  moral  field. 

Finally  the  account  does  not  say  that  the  blood  of  the  goat  slain, 
or  the  virtue  of  the  one  let  loose,  shall  be  the  atonement;  but 
rather  says,  shall  be  an  atonement.  The  language  will  admit  of 
such  an  interpretation  as  to  connect  Freemasonry  and  ancient 
Druidism  with  the  type,  and  will  not  exaggerate  the  merit  of  the 
venerable  system  which  has  long  retained  the  world  in  faith,  when 
no  revelation  of  the  Creator,  except  the  handiwork  of  nature,  was 
available. 

Their's  was  an  admiration  of  order,  beauty,  and  light,  the  most 
acceptable  things  in  nature,  and  we  are  no4ito  judge  that  they  pene- 
trated no  further  than  the  appearances,  or  that  their  spiritual  tables 
were  not  laden  with  choice  precepts  that  are  imperishable.  If, 
indeed,  it  were  not  so,  their  systems  could  not  fulfill  the  sacrifice 
under  any  circumstances,  as  is  intended  by  the  goat  slain  on  the  day 
of  atonement,  and  as  is  advocated  in  this  plan.  Simply  because  it 
is  the  blood  that  makes  atonement  according  to  the  law ;  and  the 
blood  is  explained  to  be  that  vital  essence  of  doctrine  which  is  im- 
perishable, though  it  be  accompanied  with  a  pagan  system,  or 
associated  with  error  and  unrighteousness. 

There  remains  to  be  said  that  the  scape-goat  answers  to  the  pres- 
ent system  of  Freemasonry,  and  the  one  that  was  sacrificed,  with 
the  uncompromising  portion  of  the  ancient  Druidical  organization. 
What  has  been  argued  in  support  of  the  moral  department,  in  treat- 
ing of  the  high-priest's  garments  and  of  the  division  of  the  temple, 
may  be  of  application  here,  in  support  of  the  importance  of  this 
more  modern  institution,  and  of  the  office  of  the  older  one  in  its 


332  MYSTERY. 

day;  that  is,  if  any  one  objects  to  these  being  the  object  of  the 
specified  tj'pes  on  the  day  of  atonement. 

Of  course,  it  will  be  understood  that  the  distinction  between  the 
goat  slain  and  the  one  let  loose,  and  the  consequent  origin  of  the 
term  "scape-goat,"  is  wholly  in  the  fact  that  the  one  escaped  sacri- 
fice while  the  other  was  slain;  and  as  for  the  matter  of  its  "bear- 
ing the  sins  of  the  multitude,"  the  idea  intended  to  be  conveyed  is, 
that  by  its  existence  as  a  living  sacrifice,  it  should  be  a  means  to 
advance  the  morals  of  the  world.  The  multitude  in  that  case 
stood  for  the  world  at  large,  evidently,  and  it  was  said  that  the 
effect  was  upon  them,  whereas  their  sins  imply  the  follies  and 
ignorance  of  the  world  universally. 

So,  concluding,  the  sacrifice  of  the  two  goats  on  the  tenth  day 
of  the  seventh  month  is  represented  as  follows: 

Goat  slain — Ancient  Organization  of  Druids, 
Scape-goat — Modern  Freemasonry. 

Next  in  order  come  the  sacrifices  of  the  fifteenth  day  of  the 
seventh  month.  The  fifteenth  day  of  the  seventh  month,  when 
reckoned  by  the  plan  in  this  work,  will  carry  us  on  to  the  year  a.  d. 
1272.*  We  are  not  long  in  doubt  as  to  what  is  the  chief  event  of 
that  time.  The  eighth  and  last  Crusade  met  with  disaster  and  de- 
feat in  the  year  1271,  when  the  fleet  of  Louis  was  wrecked  and 
plundered.  The  war  of  the  Crusades  closed  in  1271.  This  last 
failure  that  was  suffered  made  the  end  of  the  regular  organized 
attacks,  commonly  called  the  Crusades.  In  order  to  appreciate 
how  much  depended  on  the  close  of  that  war,  it  is  only  necessary 
to  look  at  the  situation.  Art  and  literature  were  in  a  low  state 
in  the  West,  where  were  destined  to  be  some  of  the  grandest  de- 
velopments of  which  the  sacred  writings  take  cognizance.  The 
pursuit  of  science  was  in  disfavor,  if  not  under  a  decided  restraint, 
as  we  have  had  occasion  to  argue  already,  applying  to  a  few  years 
before  this  time.  The  young  nations,  springing  up  in  every  quarter, 
had  only  forgotten  the  galling  chain  of  the  Church  rule  in  a  tem- 
porary enthusiasm  that  the  war  had  engendered;  liberal,  deistical 
or  infidel  sects  were  still  under  fear  of  excommunication,  torture, 
or  death;  and  all  these,  with  the  one  interest  of  liberty  at  heart, 
were  suddenly  made  to  realize  that  when  the  spiritual  war-cry  was 
hushed,  the  arm  of  the  oppressor  had  fallen,  and  that  all  these 
forces,  in  one  general  sympathy,  were  masters  of  the  church  organ- 
ization. Now  a  new  order  of  sentiment  quickly  prevailed,  and,  be- 
ing placed  in  situation  of  safety,  found  a  bitter  expression  against 

*  See  pages  93  and  94. 


MYSTERY.  333 

the  whole  spiritual  foandation.  Not  because  it  was  all  wrong,  but 
because,  having  suffered  by  the  arrogance  of  a  religious  creed,  a 
spirit  of  enmity  was  begotten  against  all  religious  claims.  But  the 
importations  of  knowledge  from  the  East,  which  resulted  from  the 
war  of  the  Crusades,  gave  cast  and  character  to  the  spirit  of  oppo- 
sition aroused.  Having  suffered  the  invasion  of  the  Turks  and 
Europeans  in  turn,  and  been  eye-witnesses  through  the  bloody  con- 
test, the  peaceable  students  of  science  did  not  fail  to  note  how 
their  banners  were  marked  with  the  emblems  of  religious  faith,  and 
how  that  ignorant  bigotry  was  the  spirit  that  spurred  them  on  to 
the  carnage  of  war.  Eastern  knowledge  and  sentiment  were  en- 
*  grafted  on  Western  and  Northern  energy,  and  it  became  the  inter- 
est and  pleasure  of  the  civil  governments  to  allow  them  an  extreme 
expression.  Under  all  the  circumstances,  nothing  short  of  a  vio- 
lent reaction  against  religion  could  be  expected,  in  which  science 
would  take  the  lead,  and  be  supported  by  the  adherents  of  natural 
religion  and  the  civil  authorities. 

After  the  end  of  the  Crusades,  which,  be  it  remembered,  had 
served  to  maintain  a  preponderance  of  influence  in  favor  of  the 
church  party,  the  causes  were  instituted  that  have  operated  to  this 
day,  molding  history  according  to  their  own  character.  The  cry 
was  raised,  "she  has  fallen;  let  us  turn  upon  her."  But  the  char- 
acter of  the  onslaught  was  fixed  by  that  of  the  most  influential 
participants.  It  was  the  cold  deductions  of  science  pitted  against 
a  rampant  superstition,  but  the  proposition  bore  against  the  whole 
foundation  of  revealed  religion.  This  reminds  us  of  the  sacrifices 
that  were  offered  on  that  day.  As  applied  to  the  events  of  life,  we 
are  to  look  for  the  sacrifices,  commencing  about  a.  d.  1272.  As  we 
have  noticed,  the  animadversion  of  the  time  was  instigated  in  the 
interest  of  science,  and  against  religion  as  a  whole.  Consequently 
the  principles  "  affected,  which  are  to  be  the  object  of  the  sacri- 
fices, must  be  religious  in  their  character. 

The  sacrifices  continued  for  eight  days;  and  though  the  mystical 
year  furnishes  us  the  index  to  the  commencement  or  era  of  this 
class  of  sacrifices,  the  eight  days  are  governed  by  a  different  prin- 
ciple. An  explanation  has  been  furnished  in  treating  of  the  Feast 
of  the  Passover.*  In  regard  to  the  eight  days  in  this  case  we 
should  reason  in  this  way:  If  the  sacrifices  are  instigated  by  the 
development  of  science,  then  the  eight  days  are  marked  by  eight 
eras  in  scientific  discovery,  which  each  in  turn  acted  afresh  on  re- 
ligious authority,  and  put  the  latter  to  a  new  perplexity.  From 
1272  to  the  present,  there  are  eight  well   defined  eras  dividing 

See  page  173. 


334  MtSTEEY. 

natural  science.  We  will  say  tlie  first  was  when  the  circumstances 
were  such  that  it  could  have  a  life,  viz.,  in  a.d.  1272,  and  we  will  mark 
the  period  and  the  commencement  of  the  first  day  by  the  era  de- 
nominated Science  of  Earth,  extending  to  the  time  of  a  successful 
inauguration  of  the  system.  About  1492  is  a  point  marked  by 
important  discoveries,  as  to  the  extent  of  the  earth,  among  which 
was  that  of  the  Western  continent.  Under  the  impetus  of  this 
new  discovery,  the  impulse  was  to  turn  with  astonishment  to  the 
volume  of  sacred  writing.  Seeing  no  intimation  of  so  great  a  por- 
tion of  the  world,  when  to  the  world  at  large  it  was  supposed  the 
sacred  volume  was  addressed,  it  begat  doubts  that  took  shape 
and  revived  afresh  the  assault  against  religious  authority.  This 
was  the  era  of  the  earth's  extent  as  we  call  it,  and  which  marks  the 
second  day.  Further  on,  in  about  1550,  there  were  important  dis- 
coveries as  to  the  motion  of  the  earth.  The  theory  of  Copernicus 
came  in  contact  with  the  popular  notion;  and  that  it  was  antago- 
nistic to  the  church  faith  was  evident  by  the  severities  against 
Galileo,  who  advocated  the  revolution  of  the  earth  around  the  sun, 
according  to  the  Copernican  theory.  The  correctness  of  the  views 
entertained  by  the  philosophers  of  the  time,  made  it  the  more 
severe  for  those  who  undertook  to  oppose  scientific  discoveries  in 
the  name  of  the  Bible  and  of  revelation.  This  era  of  the  earth's 
motion  did  not  fail  to  renew  the  agitation,  and  science  met  a  prompt 
but  unsuccessful  opposition.  Again,  about  the  year  1687,  the  law 
governing  the  heavenly  bodies  was  made  apparent  by  the  cele- 
brated Isaac  Newton,  and  another  impetus  given  to  the  revelations 
of  the  natural  world.  Then  again,  in  about  1730  fresh  discoveries 
began  to  be  made  in  the  elements  of  the  earth,  which  contradicted 
long-established  notions  and  added  to  the  importance  of  scientific 
investigation.  It  was  not  ended  here.  The  theor^^  of  the  earth's 
form  was  taken  up  and  acted  upon,  and  in  about  the  year  1770, 
demonstrated  to  a  certainty.  The  memorable  voyage  of  Cook 
around  the  world  presented  a  satisfactory  evidence.  As  each  of 
those  eras  brought  in  a  continued  success  for  the  adherents  of  sci- 
ence, it  became  hard  for  the  religious  element  to  maintain  its  own 
ground,  and  it  now  contented  itself  with  attempts  at  reconciling 
revelation  with  the  indisputable  facts  that  transpired  at  each  era 
of  discovery. 

In  about  the  year  1800  the  improved  machinery  in  use  facilitated 
the  separation  of  the  elements,  and  while  it  was  the  means  of  dis- 
covering many  new  elements,  it  revealed  a  new  era  by  the  discovery 
of  the  innumerable  combinations  of  matter.  And,  finally,  the 
problem  of  the  present  age  is:    What  are  all  the  possibilities  of 


MYSTERY.  835 

matter?  This  interest  we  will  call  the  properties  of  earth;  and  we 
judge  it  is  only  recently  fairly  before  the  scientific  world,  so  that 
its  advent  is  new.  Thus  we  have  eight  important  eras  pertaining  to 
the  science  of  the  earth,  as  follows: 

Era  of  1st  day,  Science  of  Earth,  general from  1272  to  1492 

2d  day,  Extent  of  Earth "  1492  to  1550 

3d  day,  Motion      "         "  1550  to  1687 

4th  day,  Laws         "         "  1687  to  1730 

5th  day.  Elements'*         "  1730  to  1770 

6th  day,  Form         "         ••  1770  to  1800 

7th  day,  Combinations  of  Earth '*  1800  to  present 

8th  day.  Properties  **        present. 

Each  of  these  times,  we  say,  furnished  a  pretense,  directly  or  in- 
directly, to  criticise  and  doubt  the  religion  of  the  Bible,  and  there- 
fore the  principles  involved  as  the  object  of  the  sacrifices  at  these 
eight  points  are  such  as  pertain  particularly  to  religion.  In  this 
case  it  is  different  from  where  one  church  is  against  another,  as  was 
argued  in  reference  to  the  application  of  the  first  day  of  the  seventh 
month  sacrifice,  because  the  peculiar  principles  of  the  party  at- 
tacked would  be  the  object  of  the  sacrifice;  but,  in  this  case,  the 
whole  general  foundation  is  beset.  Therefore,  the  animals  of  the 
sacrifice  of  this  fifteenth  day  of  the  seventh  month  have  a  general 
and  comprehensive  reference  to  the  main  ordinance  and  bases  of 
belief  entertained  by  all  church  believers  of  whatever  sect.  The 
sacrifices  for  the  first  day  were  two  rams,  thirteen  bullocks,  fourteen 
lambs,  and  a  kid  of  the  goats. 

This  same  sacrifice  continued  for  seven  days,  had  the  same  num- 
ber of  lambs,  and  two  rams,  and  one  kid ;  but  each  day  there  was 
one  less  bullock  offered,  and  on  the  eighth  day  there  were  seven 
lambs,  one  bullock,  one  kid,  and  one  ram. 

The  term  ram  has  reference  to  belief  in  general,  and  of  long  stand- 
ing.* To  attack  the  foundation  of  religion  will  involve,  first,  the 
great  bases  of  systems  of  belief,  called  providence  and  revelation. 
These,  therefore,  are  the  two  rams  which  are  necessarily  sacrificed 
in  entertaining  a  doubt  of  religion,  or  opposing  its  divine  authority. 

In  treating  of  the  great  brazen  sea  of  the  vessels  of  the  temple, 
we  had  occasion  to  enumerate  twelve  separate  ordinances  that  were 
esteemed  to  be  comprehensive  of  the  revealed  system  of  religion. f 
In  that  case  they  were  typified  by  twelve  oxen  under  the  sea.  If 
the  reader  will  turn  to  the  explanation  there  given,  it  will  be  seen 
by  what  authority  they  are  estimated  to  be  the  sum  of  religious 
ordinances,  in  a  general  sense.     But,  taking  it  for  granted  they  are 

*  See  page  173.  t  See  pages  209  to  212. 


336  -         MYSTERY. 

SO,  it  is  evident  that  the  same  principles  are  involved  in  this  case, 
because,  if  they  are  a  summary  of  religious  ordinances  as  discover- 
able from  the  Bible,  then,  in  the  case  where  we  suppose  general 
Bible  principles  attacked,  they  must  be  affected.  Therefore,  we 
have  only  to  introduce  the  list  of  ordinances  that  agree  with  the 
oxen  under  the  sea,  in  order  to  reveal  twelve  of  the  thirteen  bul- 
locks in  this  sacrifice.  The  list  consists  of  the  ordinances  of  law, 
relationship,  authority,  ceremony,  teaching,  singing,  invocation, 
acknowledgment,  holidays,  signs,  purifications,  and  abstinence. 

After  all  these,  there  lacks  one  of  being  the  full  number,  and 
the  inquiry  arises,  that  if  in  both  these  instances  a  true  and  com- 
prehensive summary  of  Bible  ordinances  was  typified,  why  do  they 
not  agree  in  number  ?  "We  judge  that  it  is  explained  by  the  fact 
that  the  vessel  of  the  temple  where  the  twelve  oxen  were  placed 
represented  an  ideal  and  summary  of  absolutely  necessary  princi- 
ples, whereas  an  exact  reckoning  of  all  the  ordinances  of  the  Bible, 
at  all  times  and  under  all  dispensations,  would  include  the  literal 
ordinance  of  sacrifice  as  practiced  by  the  Jews,  and  still  extant  in 
some  parts  of  the  world.  And  in  case  of  the  whole  system  of  re- 
ligion being  tested,  as  is  presumed  in  the  case  before  us,  the  criticism 
reaches  to  all  its  institutions  in  all  time,  and  especially  to  what- 
ever is  practiced  or  believed  by  it  that  is  of  a  doubtful  character. 
For  illustration :  if  there  are  no  literal  sacrifices  performed  at  this 
day,  it  is  not  because  they  are  not  believed  in  by  some  people  in 
some  form,  and  hence  it  is  an  issue  of  even  the  present  time. 

If  we  add  the  ordinance  of  sacrifice,  we  have  the  thirteen 
bullocks,  as  is  typified  in  the  oblation,  on  the  fifteenth  day  of  the 
month.  Then,  there  are  fourteen  lambs;  and  these  bear  on  relig- 
ious bases  of  belief  also  drawn  from  the  Bible.  There  are  not  four- 
teen bases  of  belief  in  the  comprehensive  sense  that  this  figure 
seems  to  demand,  but  there  are  seven  that  are  divided  in  twain  by 
the  liberal  and  conservative  elements  among  all  believers.  The 
foundations  are:  concerning  punishment,  salvation,  the  Godhead, 
the  perversion  of  man,  voluntary  action,  mortality  of  soul,  and 
means  of  grace. 

The  divided  sentiment  on  these  subject  results  in  fourteen  sepa- 
rate bases,  or  systems  of  belief.  They  are  selected  by  the  liberal 
parties  as  follows: 

Temporary  Punishment,  Pure  Nature  of  Man,    . 

Unity  of  God,  Free  Will  of  Man, 

Immortality  of  the  Soul,  Progressive  Salvation, 

Universal  Salvation. 


MYSTERY.  337 

The  conservative  choose  thus: 

Eternal  Punishment,  Limited  Salvation, 

Fallen  Nature,  Trinity  of  God, 

Predestination,  Extraordinary  Salvation, 

^  Mortality  of  the  Soul. 

These  make  the  fourteen  principles  that  are  grown  to  regular 
foundations  or  systems  of  belief,  such  as  can  be  placed  as  the  object 
of  the  lambs  of  the  sacrifice,  and  be  in  harmony  with  the  system 
herein  advocated.* 

The  kid  of  the  goats  seems  to  have  an  agreement  with  the  organ- 
ized Christian  church. f  In  fact,  after  1272,  the  scenes  of  main  in- 
terest were  centered  in  the  north  and  in  the  west,  where  is  par- 
ticularly the  seat  of  Christianity.  Besides,  after  1260,  the  Moham- 
medan and  Jewish  organizations  had  comparatively  withdrawn  from 
the  front  scene,  otherwise  we  might  be  at  a  loss  to  conceive  why 
they  should  not  be  represented  as  affected  by  a  test  reaching  at  the 
vitals  of  all  revelation  and  all  organizations  founded  thereon.  If 
they  had  been  represented  in  the  figure,  we  should  find  three  kids 
instead  of  one.  No  consistent  construction  of  a  particular  organ- 
ization, such  as  agrees  with  the  term  goat,  can  extend  the  figure  so 
as  to  include  these  organizations,  in  this  case,  in  the  type  of  the 
kid,  and  therefore  we  are  to  conclude  that  the  scene  is  laid  where 
the  organization  jof  Christianity  is  principally  affected,  and  where  it 
has  its  particular  seat. 

Having  now  enumerated  all  the  characters  of  the  first  day's  sac- 
rifice, we  will  produce  a  form  to  show  them  more  plainly,  believing 
that  the  same  principles  were  intended  by  the  sacrifice  of  each  suc- 
cessive day,  except  on  the  days  where  there  is  a  variation.  For 
instance:  there  is  a  variation  each  day  in  the  number  of  bullocks, 
and  on  the  eighth  a  difference  in  the  number  of  lambs.  "We  under- 
stand by  this  arrangement,  that  in  the  process  of  events  these  were 
some  ordinances  that  began  to  be  gradually  accepted,  even  in  the 
scientific  view,  as  being  acceptable  in  society  and  a  necessity. 
Hence,  such  ordinances  would  be  represented  in  sacred  type  as 
being  dropped  from  day  to  day,  from  the  list,  whilst  those  that 
were  still  under  the  fire  of  opposition  were  still  represented  as  sac- 
rificed from  day  to  day.  We  herewith  present  the  skeleton  form  of 
the  oblation,  and  place  the  bullock,  or  ordinances,  as  was  repre- 
sented by  the  first  day's  sacrifice,  but  so  arranged,  that  if  one  were 
dropped  on  each  day  from  the  top  of  the  list,  it  will  represent  the 
gradual  manner  in  which  science  and  society  have  relaxed  their 

*  See  pages  170  to  172.  t  See  pages  201  to  203. 

22 


338 


MYSTERY. 


censure   of  the  sacred  ordinances  and  accepted  them  as  true  and 


necessary. 

2  Bams. 
Revelation, 
Providence. 


13  Bullocks. 
Authority, 
Law, 
Teaching, 
Singing, 
Ceremony, 
Relationship, 
Invocation, 
Acknowledgment, 
Holidays, 
Abstinence, 
Purification, 
Signs, 
Sacrifices. 


One  Kid  of  the  Goats- 


14  Lambs. 
Temporary  Punishment, 
Pure  Nature  of  Man, 
Unity  of  God, 
Free  Will  of  Man, 
Immortality  of  the  Soul, 
Progressive  Salvation, 
Universal  Salvation, 

Eternal  Punishment, 
Limited  Salvation, 
Fallen  Nature, 
Trinity  of  God, 
Predestination, 
Extraordinary  Salvation, 
Mortality  of  the  Soul. 
-Christian  Church. 


But  on  the  eighth  day  we  have  only  one  bullock,  one  ram,  one 
kid,  and  seven  lambs.  In  presenting  the  events  which  mark  these 
eight  mystical  days,  it  will  be  seen  that  the  eighth  is  mainly  a  de- 
velopment of  the  future.  Science,  still  pressing  hard  upon  every 
appearance  of  superstition,  has  nevertheless  ceased  to  condemn  the 
most  of  the  sacred  ordinances ;  but,  acting  by  an  enlightened  view, 
has  woven  them  into  the  belief  and  practice  of  all  nations.  At  the 
present  day  it  is  in  a  feeling  of  harmony  with  the  main  principles 
of  religion ;  but  we  venture  to  say  that  there  are  a  portion  of  the 
principles  enumerated  in  the  above  list,  and  which  have  for  these 
seven  eras  been  under  philosophical  censure,  that  will  never  be  ac- 
cepted by  a  scientific  sympathy  with  religion.  "We  will  have  the 
boldness  to  name  them  here  as  the  object  of  the  eight  days*  sacrifice 
of  the  feast  of  tabernacles,  of  which  we  have  been  treating.  First, 
for  the  seven  lambs:  they  are,  eternal  punishment,  limited  salvation, 
fallen  nature,  trinity  of  God,  predestination,  extraordinary  salva- 
tion, and  mortality  of  the  soul.  Then  for  the  one  bullock  we  will 
name  the  ordinance  of  sacrifice,  meaning  by  the  term  to  include 
every  burdensome  performance  of  no  practical  benefit,  and  every 
shade  of  literal  interpretation  that  attaches  a  virtue  in  the  present 
or  past  to  literal  sacrifices  of  man  or  beast;  and  to  which  perversion 
the  ancients  of  past  dispensations  or  the  church  of  the  present  have 
been  so  much  inclined. 


MYSTERY.  66\) 

Trusting  that  science  will  or  has  accepted  the  belief  in  the  provi- 
dence and  revelation  of  the  Maker  of  all  things,  we  are  not  to  reckon 
these  principles  under  condemnation  in  the  era  of  the  eighth  day ; 
still  there  is  one  ram  in  the  type  to  be  accounted  for.  The  ques- 
tion, then,  is,  what  comprehensive  system  of  belief  is  there  extant, 
which,  in  the  nature  of  things,  will  still  be  beset,  when  science  is  fairly 
in  sympathy  and  influence  with  religion  ?  We  will  again  venture 
an  assertion,  viz.,  that  it  will  be  the  popular  belief  of  particular 
church  membership.  This  is  a  proposition  that  cannot  be  fairly 
argued  now,  and  we  will  have  to  trust  to  the  further  progress  of 
this  work  to  show  the  probabilities  of  such  an  assumption.  That 
there  may  be  no  misunderstanding  about  what  is  meant  by  particu- 
lar church  membership,  we  will  say  that  it  is  the  exclusive  belief 
that  makes  such  strong  bars  against  a  free  intercourse  between  peo- 
ple of  different  religious  opinions.  It  is  the  belief  of  the  divine  ne- 
cessity of  attaching  to  a  close  organization  making  peculiar  public 
confession,  and  accepting  certain  set  doctrinal  limits. 

The  kid  of  the  goats  for  the  sin-offering,  as  typified  by  the  eight 
days'  sacrifice,  if  we  are  to  apply  it  to  the  present  time  and  circum- 
stances, bears  direct  upon  the  regular  orthodox  union,  which  must, 
necessarily,  be  directly  concerned.* 

The  sacrifice  for  the  eighth  day  is  evidently  well  represented  as 
follows  : 

One  Ram.  One  Bullock. 

Particular  Church  Membership.  Sacrifices.  . 

Seven  Lambs.  One  Kid. 

Eternal  Punishment,  Orthodox  Union. 

Limited  Salvation, 
Fallen  Nature, 
Trinity  of  God, 
Predestination, 
Mortality  of  Soul, 
Extraordinary  Salvation. 

There  was  also  a  sacrifice  instituted  for  the  ending  of  the  forty- 
nine  days  or  seven  weeks.  At  the  commencement  was  the  waving 
of  a  sheaf  of  grain  and  the  sacrifice  of  one  lamb ;  but  at  the  ending 
of  the  days  when  seven  Sabbaths  were  complete  they  offered  two 
separate  sacrifices.  The  one  was  comprehended  by  the  offering  of 
one  bullock,  two  rams,  seven  lambs,  one  kid,  two  lambs  for  a  peace- 
offering,  and  two  loaves  of  bread  baked  with  leaven. 

*  See  pages  201  to  203. 


340  MYSTERY. 

The  other  sacrifice  for  the  same  time  was  one  ram,  two  bullocks, 
seven  lambs,  and  one  kid.  The  forty-nine  years,  the  termination 
of  which  ushered  in  the  year  of  jubilee,  seems  to  have  had  the  same 
typical  significance  as  that  of  the  period  of  weeks,  and  was  insti- 
tuted, perhaps,  more  for  temporal  benefit  of  the  Jews,  than  to  give 
more  explicit  shadows  of  what  the  period  of  weeks  pointed  at. 

A  day,  according  to  the  system  herein  pursued,  will  be  noted  by 
some  marks  agreeing  with  light  and  darkness.*  The  mystical  defi- 
nitions of  light  are,  righteousness,  prosperity,  happiness,  etc.,  and 
that  of  darkness,  reverses,  ignorance,  calamity,  and  the  like.  Pre- 
suming that  the  institution  of  the  feast  of  weeks  has  an  application 
to  historical  events,  we  are  to  inquire  what  peculiar  history  and 
people  are  involved  in  the  figure  wherein  forty-nine  days  are  to  be 
distinguished  in  this  spiritual  sense. 

First,  we  suggest  that  there  is  no  place  to  discover  the  applica- 
tion except  historically,  and  in  connection  with  the  welfare  of  re- 
ligion as  developed  from  the  beginning.  This  is  self-evident,  ex- 
cept so  far  as  it  implies  a  strictly,  jqligious  history.  But  this  figure 
seems  very  comprehensive  as  to  time,  and  therefore  will  necessarily 
appropriate  a  religious  history  for  the  main  part  at  least,  because 
we  have  none  other  esteemed  reliable  that  reaches  very  far  back  in 
time. 

Secondly,  as  it  begins  with  the  waving  of  a  sheaf,  and  ends  with 
the  offering  of  loaves  baked  and  prepared  for  food,  it  becomes 
suggestive  of  the  beginning  and  result  of  progress,  which  if  it  have 
a  proper  history  in  sacred  type,  must  cover  long  periods  of  time. 

A  third  proposition  is,  that  it  is  the  object  of  the  law  with  its 
types  and  shadows  to  particularize  the  history  and  workings  of  God's 
Covenant  of  Grace,  as  it  is  revealed  from  time  to  time,  so  that  occa- 
sion has  been  taken  by  the  ceremonies  of  the  feasts,  to  go  back  in 
the  past  and  also  penetrate  the  future,  in  order  to  show  the  connec- 
tion of  all  the  dispensations. 

Now,  grain  has  been  defined  to  mean  the  multitudinous  appearances 
of  nature,  and  wheat  to  be  the  same  appearance  from  the  religious 
standpoint. f  The  commencement  of  these  forty-nine  days  was 
significantly  typified  by  the  waving  of  a  sheaf  of  wheat  before  the 
Lord  and  the  sacrifice  of  one  lamb.  Adhering  to  the  definition,  a 
bundle  of  wheat  in  the  stock  would  interpret  itself  as  a  collection  of 
the  appearances  of  nature,  merely.  But  the  waving  of  it  before  the 
Lord,  to  be  accepted  by  Him,  implies  that  such  appearances  are  a 
selection  from  what  nature  presents,  bound  together  by  some  theory 
of  faith,  and  appealing  to  men  in  the  aspect  of  divine  authority. 

*  See  page  30,  t  See  page  125, 


MYSTERY.  341 

Such  an  object  is  in  rccality  presented  by  the  beginning  of  sacred 
writing  as  appears  in  the  Mosaical  account  of  Adam  and  the  crea- 
tion. 

The  account  as  there  given  seems  to  make  a  certain  class  of  ap- 
pearances in  nature  the  history  of  literal  creation,  and  to  endorse  it 
with  the  divine  authority.  If  this  be  the  correct  suggestion,  the 
commencement  of  the  forty-nine  days  goes  far  back  in  the  religious 
history,  for  the  days  commenced  from  the  waving  of  the  sheaf.  As 
we  have  remarked,  there  are  many  circumstances  that  combined  to 
shut  out  the  tradition  of  pre-Adamic  existence.*  And  not  believing 
in  things  altogether  as  we  now  see  them,  though  the  literal  account, 
we  are  to  be  reminded  that  that  history,  if  it  did  not  do  violence  to 
facts,  has  at  least  thrust  aside  that  system  of  faith,  concerning  pre- 
Adamic  existence,  which  must  have  prevailed  at  the  time  the  Mosaic 
history  was  being  established,  and  which  the  latter  must  surely 
have  encountered. 

Even  if  Adam  was  the  only  man  left  from  one  of  those  periodical 
destructions  that  have  so  often  swept  the  face  of  the  earth,  he  yet 
must  have  related  to  his  children  and  future  generations,  how,  in 
the  awful  rage  of  the  elements,  millions  were  visited  with  death, 
whilst  he  alone  was  left.  Thus  a  side  belief  would  grow  up,  that 
would  have  an  existence  until  the  lapse  of  time  gave  the  Adamic 
record  and  parable  such  an  unyielding  appearance  as  to  cause  it  to 
fade  away.  This  extinction  of  pre-Adamic  belief  will  account  for 
the  lamb  sacrificed  at  the  time  of  the  waving  of  the  sheaf  when  the 
forty-nine  days  commenced.  "With  these  suggestions,  we  submit 
the  sacrifice  at  the  commencement,  as  follows: 

Sheaf  of  WJieat  Waved — Beginning  Keligious  Mosaic  History. 
Lamb  Slain — System  of  Faith  concerning  pre-Adamic  Existence. 

If,  then,  the  sacrifice  that  marked  the  beginning  of  the  forty-nine 
days  is  to  be  placed  at  the  beginning  of  our  religious  history,  it 
follows  that  the  time  of  Adam  is  the  period  of  the  first  day. 

A  day,  according  to  the  scriptural  sense,  is  not  limited  by  a  par- 
ticular time,  especially  where  light  is  to  govern  the  day  and  dark- 
ness the  night ;  rather,  where  one  is  called  the  day  and  the  other 
the  night.  Now,  believing  the  figure  to  be  very  comprehensive,  to 
embrace  religious  history  from  the  earliest  period  to  the  present, 
at  least,  and  to  have  a  commencement  at  the  time  of  Adam,  we  are 
to  look  for  the  sign  of  light  and  darkness,  in  order  to  define  the 
days  in  their  order.  Taking  the  history  of  any  people,  it  is  nothing 
remarkable  to  find  that  they  suffer  many  reverses  as  well  as  enjoy 

"■  *  See  pages  27  to  29. 


342  -  MYSTERY. 

seasons  of  prosperity.  We  do  not  believe  in  any  necessity  for  the 
alternation  from  good  to  evil,  by  any  cause  operating  in  nature  or 
religion  ;  but  in  the  long  course  that  religion  has  run,  and  the 
many  dispensations  and  circumstances  by  which  it  has  maintained 
its  progress,  there  lacks  not  of  many  well-defined  eras  of  prosperity 
engraved  in  its  history,  as  well  as  intervening  misfortunes.  We 
will  begin  with  Adam,  and  take  the  sign  of  light  to  mark  the  day, 
and  according  to  this  system,  will  look  for  periods  of  special  piety, 
deliverance,  or  contrast  from  evil  and  misfortune,  to  be  the  dis- 
tinction of  the  days. 

From  Adam  to  Moses,  the  history  of  the  world,  as  appears  in  the 
sacred  writings,  depicts  the  wickedness  of  the  ancients  as  prevail- 
ing, so  that  exceptions  to  this  rule  became  much  valued.  In  the 
religious  and  mystical  sense,  men  walking  after  their  lusts,  and, 
lacking  a  knowledge  and  interest  of  the  Creator  and  his  law,  are 
esteemed  to  be  in  darkness.  Ancient  history  presenting  this  state 
of  things  as  a  rule,  the  exceptions,  where  the  era  and  influence  of 
good  men  is  recorded,  furnishes  the  index  to  the  divisions  of  the 
mystical  days.  For  instance,  Adam  appears  a  central  figure,  under 
faith  and  moral  responsibility.  Whether  or  not  he  was  the  favored 
one,  reserved  from  a  general  destruction,  or  one  who  separated 
himself  from  a  multitude  of  like  nature  and  existence  with  himself 
there  still  is  the  same  evidence  of  his  being  accepted  as  an  excep- 
tion to  the  general  wickedness  of  the  ancients.  On  this  ground, 
his  era  must  be  the  mark  of  light,  as  agreeing  with  the  first  day. 
After  him,  when  Enos  lived,  it  is  said:  "  Then  began  men  to  call 
upon  the  name  of  the  Lord."  From  the  religious  stand-point,  this 
is  an  important  mark  of  light,  so  that  we  are  justified  in  making 
his  time  the  second  day  of  religious  development. 

Then  came  Enoch,  the  seventh  from  Adam,  who  was  perfect  in 
his  day  and  generation.  After  him  was  Noah,  a  preacher  of  right- 
eousness; then  Abraham,  who  believed  God,  and  was  accepted  ; 
followed  by  Joseph,  who  was  the  savior  of  his  tribe,  and  exemplary 
in  his  belief  and  conduct;  and,  finally,  Moses,  the  deliverer  of 
Israel,  and  great  lawgiver  for  all  nations. 

Supposing  each  person  either  to  have  lived  in  a  period  of  extra 
faith  and  piety,  or  was  instrumental  in  exerting  an  influence  in 
favor  of  truth  and  justice,  we  then  would  have  special  light,  at  each 
of  these  periods,  according  to  the  spiritual  sense  of  light.  If 
special  eras  of  light  in  the  spiritual  sense,  then  so  many  separate 
days,  for  the  "  light  called  He  day,"  says  the  mystical  record. 
Hence,  the  first  seven  days  of  the  forty-nine  are  indicated  by  the 
time  of  the  following  individuals : 


First  Wekk. 

1st   day- 

-era 

of  Adam. 

2d      '* 

<< 

Enos. 

3d      " 

<( 

Enoch. 

4th     '' 

cc 

Noah. 

5th     '* 

t( 

Abraham 

6th     ** 

(t 

Joseph. 

7th     *' 

t( 

Moses. 

343 


For  the  second  week,  we  have  the  account  of  seven  notable  cap- 
tivities in  the  days  of  the  judges,  marking  well  the  night  of  each 
day,  but  as  well  the  several  deliverers  for  the  occasion,  so  that  the 
second  week  can  be  designated  by  the  name  and  period  of  seven 
individuals  who  were  instrumental  in  the  deliverance.  In  this 
case,  the  darkness  is  the  calamity  which  befell  the  Israelites,  as  well 
as  the  wickedness  that  induced  the  calamity.  The  light  is  the  com- 
parative prosperity  effected  by  the  deliverance  from  bondage  literal. 
This  interpretation  of  light  and  darkness  is  on  the  same  principle, 
and  governs  the  mystical  days  in  the  following  order: 

Second  Week. 
1st  day — era  of  Othniel. 


2d 

Ehud. 

3d 

Deborah. 

4th 

Gideon. 

5th 

Jephthah. 

6th 

Sampson. 

9th 

Saul. 

Besides,  we  must  bear  in  mind  that  whatever  circumstances  that, 
might  affect  a  people  selected  to  preserve  the  sacred  precepts  and 
history,  are  to  be  estimated  with  a  view  to  the  success  and  prosperity 
of  that  people.  The  unfavorable  periods,  therefore,  wherein  it 
seemed  that  their  relapse  into  barbarism  was  probable,  are  to  be 
viewed  as  the  respective  nights  in  their  general  history,  and  the 
more  favorable  points  that  brought  them  deliverance  from  bondage 
and  gave  impetus  to  their  progress,  are  obviously  the  distinctive 
signs  of  the  day  in  the  philosophical  sense. 

Entering  on  the  account  of  the  kings  of  Judah,  which  maintains 
the  regular  line  of  sacred  history,  we  have  the  distinction  of  good 
and  evil  to  be  a  guide  to  the  next  week  of  the  forty-nine  days. 
The  Chronicles  of  the  kings  particularize  and  say  certain  kings 
**  did  that  which  was  good,"  and  in  connection  therewith  relate 
how  the  Lord  delivered  them  and  the  people  from  their  enemies, 


344  MYSTERY. 

and  prospered  the  natioD.  On  the  other  hand,  we  find  this  favor- 
able record  broken  by  intervening  epochs  of  evil  kings,  who  caused 
the  people  to  sin,  and  subjected  the  nation  to  bondage  and  misery. 
These  two  opposite  conditions  fairly  represent  the  days  and  nights 
of  the  Jewish  history. 

The  favorable  periods  often  included  the  reign  of  many  kings  in 
order,  in  whose  times  there  was  no  great  break  in  the  moral  conduct 
or  temporal  prosperity  of  the  nation.  In  order,  therefore,  to  des- 
ignate the  days,  we  will  have  to  name  the  points  of  prosperity  by 
that  of  kings  whose  time  was  in  the  term  of  each  successive  right- 
eous and  prosperous  period.  Leaving  the  glorious  reigns  oi  David 
and  Solomon  to  be  included  with  the  day  of  Saul,  whose  time  is 
placed  for  the  morning  of  the  seventh  day  of  the  second  week,  and 
passing  on  until  a  break  is  made  by  the  example  of  bad  monarchs; 
and  further  still,  until  the  evil  is  gone  and  the  righteous  one 
appears,  we  are  brought  to  the  time  of  King  Asa,  of  Judah.  A 
while  after  his  day  comes  another  retrogade,  which  is  again  offset 
by  the  influence  of  Jehoida,  the  priest  in  the  first  part  of  the  reign 
of  Joash  of  the  kings  of  Judah;  and  so  on,  after  the  manner  of 
night  and  day,  evil  and  good  alternately  prevail.  In  this  case  the 
epochs  of  good  are  Convenient  to  mark  the  successive  days,  and  an 
examination  of  the  Jewish  history  will  show  the  prosperous  periods 
in  the  order  designated  below  by  the  names  of  certain  kings,  who 
reigned  at  the  time,  and  who  were  instrumental  in  effecting  the 
changes  for  the  better.  The  books  of  Kings  have  not  the  same 
form  of  the  names  in  all  instances,  where  the  same  persons  are  evi- 
dently referred  to  as  are  mentioned  in  those  of  Chronicles.  The 
former  gives  more  particular  mention  of  the  disasters  between  the 
times  indicated  as  the  day,  and  which  disasters  are  judged  to  mark 
the  night  periods.  For  instance,  it  particularizes  not  only  the 
point  and  means  of  general  transgression,  but  the  providential  con- 
sequence, such  as  the  besieging  of  Jerusalem,  the  robbery  of  her 
treasures,  the  beating  down  of  the  walls,  or  a  general  discom- 
fiture in  the  contests  for  the  nation's  interest. 

Third  Week. 
1st  day,  Time  of  Asa. 
2d     '*      First  part  of  reign  of  Joash. 
3d    **      First  part  of  reign  of  Amaziah. 
'4th   "      Time  of  Uzziah. 
5th   "  "of  Hezekiah. 

6th   "  ''    of  Josiah. 

7th   "         **    of  Cyrus  of  Persia. 


MYSTERY.  345 

After  the  time  of  Cyrus,  who  had  decreed  favor  to  the  Israelites, 
and  that  they  should  build  again  their  temple  and  city,  there  came 
a  threatening  reverse  to  the  Jewish  people  under  the  reign  of  one 
of  the  Persian  monarchs.  Haman,  a  chief  minister  of  the  king- 
dom, instigated  a  cruel  decree  that  was  intended  to  exterminate  the 
whole  Jewish  race.  The  situation  for  awhile  was  one  of  dark 
despair,  not  only  to  that  people,  but,  involving  the  destruction  of 
the  religion  committed  to  the  Jews,  it  was  apparently  the  jeopardy 
of  the  faith  of  the  patriarchs,  which  the  righteous  men  of  old  had 
zealously  maintained  and  passed  to  the  kings  and  judges  of  Israel. 
The  favor  that  Cyrus  thought  to  bestow  on  the  Jews  and  on  the 
interest  of  religion,  was  about  to  be  made  of  none  effect,  and  the 
peril  and  distress  of  the  people  marks  a  notable  night  in  their 
history.  But  Esther  and  Mordecai  effected  a  deliverance,  so  that 
the  era  of  Esther  may  be  said  to  be  the  morning  of  another  day,  or 
rather  was  the  beginning  of  the  morning  whose  troubled  night  is 
noticed  in  the  distress  we  have  mentioned. 

When  the  tide  of  fortune  was  turned,  Mordecai  became  the  chief 
minister  in  the  place  of  Haman,  and  a  season  of  prosperity  must 
have  been  the  result.  Doubtless  the  occasion  was  availed  of  to  re- 
new the  work  on  the  temple  and  city,  according  to  the  decree  of  Cy- 
rus. However,  we  learn  from  the  record  that  the  enemies  of  the 
Jews  again  closed  upon  them,  hindered  the  work,  and  brought  an 
evil  report  to  the  Persian  kings.  In  a  short  time  they  found  that 
neither  the  decree  of  Cyrus  nor  the  honor  and  influence  of  Esther 
was  remembered  or  longer  effectual,  but  that  another  evening  of 
distress  was  upon  them,  through  the  instrumentality  of  the  sur- 
rounding tribes  and  bitter  enemies  of  that  people.  At  this  dark 
moment  Darius,  the  Mede,  appeared  on  the  scene,  and  revived  the 
fortunes  of  the  Jews,  renewing  the  decree  of  Cyrus,  and  leaving  evi- 
dence that  the  light  of  day  commenced  with  his  favor  and  faith. 
Still  it  happened  that,  as  time  wore  on,  and  other  kings  arose,  the 
enemy  took  occasion  to  oppose  the  struggling  band  and  sacred  seed. 
Their  work  was  hindered,  their  wall  thrown  down,  and  their  gates 
burnt  with  fire.  Such  was  again  the  notable  situation  when 
Nehemiah  appealed  to  Artaxerxes  by  the  sadness  of  his  counte- 
nance and  the  sorrow  of  his  heart  over  the  prospects  of  his  race, 
the  seed  of  the  promise.  Here  we  find  again  that  this  king  insti- 
tuted another  era  of  light  and  morning  in  the  sacred  history,  by  re- 
newing the  active  measures  institute^  by  former  rulers  for  the  resto- 
ration of  Jewish  influence.  Still  afterward  they  suffered  under  other 
conditions  of  the  Persian  empire,  but  seem  to  have  been  favored  by 
Alexander.     After  his  immediate  influence  was  gone  from  Palestine, 


346  MYSTERY. 

and  the  country  divided  to  contending  rulers,  the  calamities  of 
the  Jews  increased  down  to  the  time  of  Ptolemy  Philadelphus,  who 
was  instrumental  in  effecting  a  favorable  interest  in  the  Jews  and 
their  religion.  But  reverses  came  in  succession  to  these  periods  of 
light ;  so  that  the  history  of  this  people,  to  whom  the  expectant  na- 
tions w^ere  to  look  for  the  law  and  commandments,  is  one  alterna- 
ting from  prosperity  to  adversity  in  well-defined  eras.  Intervening 
between  the  time  of  Ptolemy  Philadelphus  and  Judas  Maccabees 
there  was  a  period  of  bondage  and  demoralization  marking  well  the 
night  of  the  sixth  day  of  this  week.  The  virtue  and  valor  of  the 
Maccabees  brought  hope  and  light  once  more.  At  least,  viewed  in 
the  importance  of  preserving  the  law  and  the  productions  of  the 
prophets  by  preserving  the  people  and  institutions  of  the  Jews,  we 
are  justified  in  attributing  light  and  darkness  to  the  varying  for- 
tunes of  that  people. 

But  the  seventh  day  was  manifested  by  light  of  a  somewhat  differ- 
ent character.  It  was  Christ  and  righteousness  revealed.  The  or- 
der of  the  fourth  week,  therefore,  will  appear  according  to  the  fol- 
lowing list.  The  name  of  each  individual  mentioned  is  both  the 
means  and  mark  of  the  morning  of  each  day. 

FouBTH  Week. 

1  day,  time  of  Esther, B.  C,  perhaps,  525 

2  ''  "  Darius, 

3  **  **  Artaxerxes, 

4  "  **  Alexander, 

5  "  "  Ptolemy  Philadelphus, 

6  *'  **  Judas  Maccabees, 

7/  *'  *'  Christ, A.D.,         "  27 

After  this  time  we  have  the  same  principle  governing;  and  the 
scene  is  still  somewhat  narrow,  because  of  the  mere  establishment 
of  first  causes.  Christ,  who  represents  the  morning  of  the  seventh 
day  in  the  fourth  week,  was  a  first  cause  within  himself,  and  not 
only  indicates  the  time  of  a  new  morning,  but  also  brought  in  a  new 
stage  of  progress,  in  the  interest  of  which  the  days  of  the  next  week, 
and,  in  fact,  all  that  follow,  must  be  viewed.  Nevertheless,  this 
should  be  done  with  regard  to  the  developments  of  that  system, 
and  the  moral  requirements  of  the  whole  world.  Christ  represented 
an  era  of  light,  because  of  the  influence  of  the  doctrine  he  insti- 
tuted; but,  he  was  finally  slain  and  his  followers  scattered.  In  this 
situation  the  persecutions  of  the  Jews,  headed  by  Saul,  threatened 
to  exterminate  the  new  faith,  with  all  its  glory  and  promise.     This 


517 
460 
320 
280 
near,       165 


MYSTERY.  347 

was  the  night  again,  resting  on  a  narrow  scene,  indeed,  considering 
the  extent  of  the  world  at  large,  but,  after  all,  the  first  causes  and 
importance  of  the  matter  should  define  the  days  accordingly.  The 
disposition  of  the  empire  was  also  unfavorable;  the  literal  persecu- 
tion from  the  Jews  was  a  fact,  and  the  influence  of  Jewish  christanity 
began  to  operate  on  the  disciples  to  constrain  them  again  to  a  re- 
spect of  the  ceremonial  law. 

In  the  meantime,  Saul  was  converted,  about  a.  d.  36,  and  after 
remaining  nearly  three  years  in  comparative  obscurity,  he  entered 
the  sphere  of  usefulness  which  was  his  destiny,  and  which  the  times 
and  circumstances  required  that  he  should. 

This  was  about  the  year  a.d.  39;  and  therefore  notes  the  morning 
of  this  day.  It  will  be  appropriately  termed  the  era  of  Paul's  influ- 
ence. 

But  in  accordance  with  the  momentous  principles  pending  in  the 
time  of  the  apostles,  the  light  and  darkness  seemed  to  change 
quickly.  The  persecution  by  Nero  is  a  prominent  mark  of  distress, 
in  about  the  time  of  a.d.  64.  This  succeeded  to  cast  its  shade  over 
the  scene  of  Paul's  influence,  and  directly  on  the  interests  and  lives 
of  the  Christians.  According  to  all  accounts,  this  emperor  sought 
to  be  monstrous  in  his  whole  conduct,  and  left  a  dark  stain  on  the 
nation  and  time  in  which  he  lived. 

Added  to  this  affliction,  came  the  Jewish  war  with  all  its  horrors, 
so  that  the  fierce  contest  of  battle  raged  where  a  struggling  religion 
demanded  the  opportunities  of  peace.  However,  in  the  year  70, 
the  war  closed,  and  a  new  state  of  things  was  also  established 
in  the  afi'airs  and  government  of  the  empire.  The  evil  effect  of 
Nero  and  his  immediate  successors  was  intercepted  by  the  influence 
and  ascension  of  Vespasian,  who  was  enabled  to  exert  that  influence 
by  his  victorious  arrival  at  Kome,  about  the  year  70.  He  instituted 
such  reforms  in  the  sphere  were  religion  and  civil  government  were 
imperiled,  as  will  justify  his  time  to  be  placed  for  the  next  morn- 
ing. We  shall  then  denominate  the  influence  of  Vespasian,  the 
morning  of  the  second  day  in  the  week  we  are  considering. 

Now,  after  a  season  of  comparative  peace,  there  came  dark  times 
again  for  the  Christians,  and  the  principles  that  were  destined  to  be 
the  light  of  all  nations.  Under  the  reign  of  Domitian,  in  about 
95,  followed  the  beginning  of  another  dark  scene.  A  number  of 
emperors  now  bore  against  the  new  religion  in  rapid  succession, 
leaving  scarce  an  interval  of  rest.  In  about  a.  d.  107  and  118,  the 
persecution  became  more  marked,  but  it  was  almost  continuous  until 
the  time  of  Antoninus  Pius,  whose  reign  commenced  about  a.d.  139. 
This  period  then  is  remarkable  as  a  rest  and  cessation  from  evil  and 


348  MYSTERY. 

calamity  that  was  aroused  against  the  new  faith.  But  the  times  of 
Antoninus,  with  all  the  favor  that  his  edicts  in  behalf  of  the  Chris- 
tians insured,  passed,  and  the  severity  of  the  pagan  sentiment  was 
revived  again.  It  became  remarkable  in  the  year  164,  under  M. 
Aurelius,  as  well  as  in  202,  under  Septimius  Severus.  Though  these 
persecutions  are  not  what  the  modern  idea  may  suggest,  some  of  the 
ten  that  are  recorded  being  only  restrictions  rather  than  slaughter 
and  torment,  yet  the  indisputable  fact  holds  good  that  there  was  a 
succession  of  times  when  persecution  broke  out  afresh.  We  may 
say  rather  that  the  sentiments  of  Paganism,  and  pagan  philosophy, 
were  antagonistic  to  the  spirit  and  object  of  Christianity;  that  the 
laws,  of  the  Roman  empire  were  against  it,  and  that  persecution 
was  the  rule.  However,  this  severe  sentiment  was  checked  by  the 
occasional  influence  of  some  of  the  rulers  of  this  long  period  of 
uncertain  fortune.  It  is  in  this  fact,  that  we  have  a  guide  to  de- 
cipher the  changes  from  light  to  darkness,  according  to  the  peace  or 
vexation  that  befell  the  Church. 

Succeeding  the  evil  enumerate(i  in  the  times  of  Aurelius  and 
Severus,  above  spoken  of,  we  have  the  next  favorable  period  at  the 
ascension  of  Alexander  Severus,  in  the  year  222. 

Following  this  cessation  of  evil,  came  the  first  general  persecution, 
which  makes  a  terrible  record,  in  the  time  of  Decius,  in  about  the 
year  250.  But,  opposed  to  this  dark  season,  again  we  have  a  period 
from  the  time  of  Arulian,  successor  to  the  brother  of  Arulinus,  a 
long  rest  and  comparative  term  of  prosperity.  The  term  is  from 
the  year  270  down  to  the  next  and  last  persecution  in  303.  This 
last  one  continued  ten  years,  and  was  checked  by  the  united  edicts 
of  the  several  ruling  emperors  in  313.  Hence,  another  morning, 
and  of  the  sixth  day. 

This  was  the  end  of  these  changing  scenes  of  adversity  and  pros- 
perity, wherein  it  seems  appropriate  to  distinguish  the  days  in 
the  interests  of  a  struggling  Christianity.  On  the  same  prin- 
ciple, the  next  days  and  the  weeks  which  are  to  follow  are  to  be 
sought  in  the  scene  where  the  interests  of  that  religion  are  at  stake. 

Persecution  was  now  ended ;  that  is.  Paganism  did  no  longer 
oppress  Christianity;  but  we  discover  the  next  night  in  the  severity 
of  the  Christian  system  against  branches  of  its  own  faith.  The 
situation,  after  the  era  of  Constantine,  soon  appeared  to  jeopardize 
the  Unitarian  expression,  and  to  extinguish  it  before  its  time,  un- 
der the  impulse  of  a  false  zeal,  and  the  strength  of  an  overwhelm- 
ing organization.  At  this  point  the  Eastern  church  dissented,  and 
presented  the  most  effectual  cure  for  this  evil.  This  event,  in  our 
opinion,  was  the  light  that  was  appropriate  to  the  times,  and  the 


1st 

day,  tim 

2d 

3d 

4th 

5tli 

6th 

7th 

MYSTERY.  349 

proper  morning  of  the  seventh  day.  With  these  rapid  sketches  of 
the  histor}'  of  the  past,  we  will  have  to  leave  the  indexes  with  the 
reader,  and  merely  present  the  outline  of  the  fifth  week,  as  it  will 
appear  from  the  above  suggestions,  and  from  a  close  examination 
of  history,  sacred  and  profane. 

Fifth  Week. 

Morning,  1st  day,  time  of  Influence  of  Paul a.  d.  39 

Influence  of  Vespasian "     70 

Ascension  of  Antoninus  Pius . .  *  *  139 

Alexander  Severus   "  222 

Arulian,  sue.  to  Arulinus'  bro'r  "  270 

End  Last  Persecution "  313 

Dissent  Eastern  Church ''  345 

But,  after  all  this,  and  the  new  features  assumed,  it  became  best 
for  the  interests  of  Christianity  that  there  should  be  a  division  in 
the  empire,  which  in  the  meantime  had  been  embraced  under  the 
rule  of  one  government.  This  is  evident,  because  the  new  sects 
and  sentiments  were  being  beset  by  both  the  councils  of  the  church 
and  by  the  imperial  edicts,  so  that  an  asylum  became  necessary. 
In  fact,  the  night  of  this  period  was  in  the  twilight  of  the  ancient 
gods,  and  in  the  oppression  of  the  liberal  sentiments,  and  parties 
that  sympathized  somewhat  with  the  best  specimens  of  pagan  re- 
ligion, as  they  were  manifest  in  a  half  heathen,  half  Christian, 
attitude.  Enough  had  been  believed  and  agitated,  but  no  asylum 
was  found  for  an  opposition  to  the  great  popular  opinion — no  place 
of  refuge  from  the  physical  power  and  peculiar  faith  adopted. 
Therefore,  the  field  having  broadened  by  the  conversion  of  great 
nations,  the  days  were  extended  to  great  causes  and  effects,  com- 
mensurate with  the  extent  of  Christianity  and  the  whole  interests 
of  the  world.  The  creation  of  the  Bazantine  empire,  therefore,  was 
an  event  which  marks  the  light  of  a  new  day,  because  it  was  the 
requirement  of  the  time,  and  a  great  cause  in  the  destinies  of  the 
church. 

We  say  that  after  this  period  it  is  not  appropriate  to  decipher 
the  mystical  days  in  any  other  channel  than  that  of  the  general  in- 
terests of  the  whole  world,  associated  with  causes  tending  to  true 
religion  and  progress.  After  the  division  of  the  Eoman  emj)ire,  as 
indicated  as  the  event  to  mark  the  light  of  the  first  day  of  the  sixth 
week,  we  may  perceive  still  a  lack,  and  so  great  a  one  that  it  seems 
a  shadow  of  darkness  and  night.  This  lack  consisted  of  a  want  of 
balance  to  the  Trinitarian  faith,  which,  having  obtained  the  ascend- 


350  MYSTERY. 

ancy,  was  disposed  to  physical  and  mental  extremes.  At  the  op- 
portune moment,  and  for  the  best  interests  of  religion,  and  the 
particular  country  in  which  it  originated,  Mohammedanism  emerged 
from  the  desert,  an  opposite  balance  to  the  extremes  of  the  times, 
and,  therefore,  the  sign  of  the  light  of  another  day. 

But  thence  followed  a  marring  circumstance,  and  the  same  faith 
in  the  hands  of  other  nations  imperiled  the  liberties  and  civiliza- 
tion of  Europe,  which  in  the  meantime  had  been  developed  by  the 
progress  of  religion.  About  the  year  723,  the  Asiatic  nations,  am- 
bitious of  conquest  and  spoil,  and  zealous  for  their  peculiar  faith, 
pressed  in  upon  the  countries  of  the  north,  ready  to  blot  out  that 
balance  of  power,  and  all  independent  nationalities  which  the 
world's  civilization  demanded,  and  which  was  the  necessary  founda- 
tion of  modern  attainment  in  art  and  science,  and  of  the  reforma- 
tion of  religious  principle. 

At  this  point  the  memorable  deliverance  of  Charles  Martel  was 
the  morning  of  another  day.  That  deliverance  consisted  in  forcing 
back  the  hordes  of  intruders,  leaving  Europe  to  develop  its  own  civ- 
ilization according  to  vital  principles  already  established. 

Still  the  great  North  in  more  remote  regions  was  unmindful  of 
any  other  faith  and  hope,  save  that  afforded  by  the  idolatrous  sys- 
tems of  the  heathen. 

Southern  Euroj^e,  after  being  relieved  from  a  threatening  evil 
from  the  Eastern  nations,  soon  began  to  perceive  the  non-sympa- 
thetic element  to  the  north  in  its  own  quarters.  There  was  too 
much  of  energy  and  enterprise  in  this  direction,  associated,  as  it 
was,  with  Paganism,  to  let  Christianity  and  civil  occupation  rest 
quiet.  A  necessity  existed  to  modify  the  fierce  spirit  that  possessed 
the  worshipers  of  the  sun  and  fire.  Viewed  in  the  interests  of  the 
whole  world,  a  cloud  of  darkness  intruded  directly  in  the  path  of 
progress.  The  religious  destiny  was  to  sweep  away  all  opposition 
and  fill  all  the  West  and  North  with  a  rough  outline  of  Christ's 
teaching. 

In  826  Christianity  was  introduced,  or  began  to  be  introduced,  to 
all  the  great  territory  and  people  to  the  north,  where  former  efforts 
had  not  reached.  The  era  and  efforts  of  Ansgar  should  be  es- 
teemed the  morning  of  light,  not  only  to  those  countries,  but  to 
the  whole  prospect  of  the  world. 

Nevertheless,  after  this,  the  Normans,  further  to  the  west  still, 
ravaged  the  civilized  countries  of  Europe.  A  terrible  distress  was 
for  a  long  time  the  exi^erience  of  the  struggling  nations,  who 
desired  peace  and  the  pursuits  of  a  more  honorable  life. 

Finally,  in  912,  when,  by  the  establishment  of  some  of  those 


MYSTERY.  351 

piratical  bands  into  a  nation,  directly  in  the  path  of  their  ravages, 
they  were  made  to  work  a  remedy  for  the  evil  and  a  check  upon 
their  own  race.  Surely,  by  all  the  horrors  of  a  piratical  invasion, 
this  was  an  era  of  light  to  the  countries  concerned;  and  consider- 
ing their  relation  to  the  progress  of  the  North,  it  was  a  fresh  dawn 
of  light  to  the  whole  modern  interest  of  civilization. 

Thus  day  dawned  again,  and  Europe  was  at  peace.  Christianity 
was  embraced  by  all  the  nations,  and  a  glance  at  the  world  could 
give  the  aged  philanthropist  a  realization  of  night  but  by  dwelling 
on  the  paganism  and  idolatry  of  India  and  China,  or  other  like  un- 
favored climes.  Here  also  day  came  again.  The  gross  superstition 
of  the  East  gave  way,  as  if  by  a  destiny  of  the  time,  and  Moham- 
medanism spread  to  the  Ganges,  to  mark  a  dawn  of  light  to  other 
countries  and  add  another  day  to  the  successive  events  that  break 
the  way,  and  prepare  the  reign  of  the  King  of  Bighteousness. 
This  event  was  about  the  year  999. 

In  the  mean  time,  if  we  turn  to  the  districts  of  the  "West,  we  will 
perceive  that  the  Christian  religion  was  embraced  indeed,  and  that 
it  was  general  in  name,  but  there  was  a  sad  lack  of  its  true  spirit. 
The  intelligence,  science  and  liberality  of  the  Moors  and  Arabs,  cast 
reflections  on  the  institutions  and  faith  of  the  West,  only  to  make 
them  realize  a  want  of  more  vital  piety  and  a  more  philosophical 
religion.  But  the  situation  was  one  of  strong  bands  that  ages  had 
wrought;  of  strong  custom,  that  ordinary  effort  could  not  break, 
and  of  a  trained  reverence  for  bishopical  authority  that  the  church 
was  most  jealously  harboring.  To  realize  a  want  that  the  heads  of 
the  church  did  not  appreciate,  was,  under  such  circumstances,  a 
gloomy  prospect.  However,  such  a  want  was  the  darkness  of  the 
time.  Finally,  the  Waldenese  influence  arose  about  the  year  1170, 
and  set  the  example  of  dissenting  opinion  and  of  a  reformed  faith. 
This  was  light  again,  and  the  morning  of  the  seventh  day  of  the 
sixth  week.  With  these  suggestions  we  submit  the  sixth  week  as 
indicated  in  its  several  days  by  the  following  events : 

Sixth  Week. 

Morning,  1st  day — Division  of  the  Boman  Empire, a.d.  395 

*'        2d     **       Mohammedan  Influence, *'    611 

3d     "       Deliverance  by  Charles  Martel, "    723 

4th   "       Christianity  Introduced  to  the   North,  "   826 

5th   *'       End  Norman   Invasion, "    912 

"        6th   **        Spread  of  Mohammedanism  to  India, . .  "    999 

7th   **       Bise  Waldenese  Influence, "  1170 


352  MYSTERY, 

If  the  days  are  governed  by  the  interests  of  progress,  then  hin- 
dering circumstances  within  the  system  of  Christianity  and  without, 
in  the  world,  on  the  one  hand,  and  favorable  influences  within  and 
without,  on  the  other  hand,  must  continue  to  be  the  index  to  divide 
the  light  from  darkness. 

The  next  night  was  realized  in  the  progress  of  the  Crusade  war. 
Leaving  out  the  desolating  effect  of  the  war  itself,  if  we  but  reflect 
on  the  fanaticism  and  bitter  spirit  of  persecution  and  violence  that 
was  begotten  of  that  war,  we  may  see  the  night  plainly  toward  the 
latter  part  of  that  dreadful  contest.  The  cause,  indeed,  may  have 
been  an  ordinary  provocation,  such  as  usually  incite  nations  to  war, 
but  the  result,  as  it  reacted  on  the  religious  spirit  that  instigated  it, 
was  most  blighting.  The  progress  of  that  contest  ripened  a  violent 
religious  dictation,  which  broke  out  in  acts  of  untold  horrors  that 
stain  the  period  and  the  participants  with  the  darkest  condemna- 
tion. Suffice  it,  therefore,  to  say,  that  when  that  war,  which  had 
given  rise  to  the  most  unholy  persecution  and  acts  of  abomination, 
had  ceased,  that  it  was  the  dawn  of  another  day,  and  it  will  be  left 
to  hope,  as  the  event  shows,  that,  when  the  cause  wa&  removed,  the 
effect  would  be  gradually  mastered.  The  close  of  the  Crusade  war 
was  in  about  the  year  1271.     Hence,  the  morning  of  another  day. 

But  for  a  while  the  mad  zeal  of  persecution  prevailed,  and  checked 
the  efforts  of  the  reformation.  Previous  to  the  time  of  Wickliffe  the 
same  intolerant  spirit  above  mentioned  had  well  succeeded  in  crush- 
ing out  every  symptom  of  opposition,  and  scrupled  not  to  use  the 
means  of  violence  and  torture.  Night  was  again  upon  the  prospects 
of  the  world,  and  especially  upon  the  western  country.  Then  ap- 
peared the  influence  of  Wickliffe,  to  make  bold  declamation,  and 
give  an  impetus  to  the  scattering  of  the  effect  that  the  age  of  vio- 
lence had  fastened  on  Christianity.  His  opinion  was  that  the  reign- 
ing church  was  little  better  than  the  Babylon  of  abomination.  But 
in  arguing  the  beginning  of  light  of  the  second  day  of  the  seventh 
week,  we  have  only  to  inquire  whether  or  not  the  influence  of  Wick- 
liffe was  an  era  of  importance  for  the  Christian  element  and  the 
world  at  large.  Millions  of  voices  in  the  most  advanced  countries 
of  the  day  will  assent  to  his  time  as  a  particular  beginning  of  light 
in  this  peculiar  spiritual  sense  in  which  we  are  pursuing  these  mys- 
tical days.  It  is  not  our  province  to  argue  every  position  to  the  full 
extent,  but  only  to  make  rapid  sketches  of  what  is  prominently 
obvious. 

Now,  though  it  was  a  light  and  day  in  that  the  Wickliffian  influ- 
ence arose,  yet  it  suffered  a  decline,  and  therefore  called  for  other 
influences  that  should  take  its  place  in  the  interests  of  the  world's 


MYSTERY.  353 

welfare.  In  about  1439  the  revival  of  literature  and  science  marks 
a  new  era,  pregnant  with  all  the  attending  advantages  that  we  now 
realize  belongs  to  that  important  event.  However,  corruption  pre- 
vailed, and  the  iron  hand  of  a  despotic  faith  rested  hard  upon  the 
liberties  of  the  peoi)le.  Another  day  was  desired,  expected,  and 
realized.  Lutheran  influence  marks  well  its  time,  and  defines  the 
light  of  the  fourth  day.  But  its  opposition  kept  time  with  its  best 
efforts,  and  summoned  up  the  nations  in  a  foolish  zeal  to  their  own 
destruction.  It  was  in  the  fifteenth  century  that  the  Spanish  re- 
sources, representing  the  Catholic  element,  the  strength  of  national 
power,  and  a  cruel,  persecuting  spirit,  contrary  to  the  most  plain 
intention  of  Christianity,  sought  to  negative  what  the  previous  ages 
and  events  had  developed.  Let  history  tell  their  valor  and  terror, 
and  reveal  the  dreadful  night  of  this  threatening  period,  when  the 
principles  we  now  esteem  were  hunted  at  every  corner  and  disturbed 
from  every  resting  place. 

In  Protestant  countries,  also,  new  degrees  of  reformation  were 
taken,  only  to  illustrate  how  that  any  nation,  creed,  or  people  are 
apt  to  mistake  their  own  stage  of  advancement  as  the  grand  sample 
and  likeness  for  all  the  world.  What  with  the  bitter  enmity  of  all 
Catholic  countries  in  general,  and  that  of  many  Protestant  ones  in 
particular,  many  societies  found  no  resting  place  in  them.  The  ta- 
bles were  turned  in  all  the  northern  countries,  and  the  sincere  Catho- 
lics found  these  places  full  of  wrath.  General  persecution  reigned 
in  Europe,  and  the  object  on  whom  it  should  rest  depended  as  much 
on  the  locality  as  on  the  tenets  of  faith  entertained. 

In  this  state  of  things  the  joyful  news  was  announced  that  settle- 
ments in  North  America  had  been  successfully  established,  and  a 
place  of  refuge  opened  where  the  bitter  contests  of  European  poli- 
tics and  religion  might  be  evaded  and  the  enjoyment  of  peace  be 
secured.  In  about  the  year  1620  colonial  refuge  for  all  sentiments 
and  societies  was  realized  and  hailed  as  the  morning  of  a  new  day. 

At  about  the  same  date,  the  great  country  to  the  north,  now  de- 
nominated Kussia,  was  started  on  the  road  to  progress  by  a  line  of 
rulers  who  interested  themselves  to  introduce  the  cultivation  and 
improvements  of  western  Europe.  This  event,  to  be  appreciated, 
must  be  viewed  in  the  possibility  of  the  great  north,  with  all  its 
energy,  ambition,  and  extent  of  territory,  unqualified  by  the  influ- 
ence of  art,  science,  and  enlightened  national  policy,  and  left  to  be 
actuated  by  mere  objects  of  conquest  and  plunder,  flooding  in  upon 
the  nations  and  institutions  of  Europe,  imperiling  the  sanctuary  of 
religion  and  civil  government,  and  making  of  no  effect  all  that  had 
been  so  dearly  earned  from  the  beginning.  And  so  it  was  that  the 
23 


354  MYSTERY. 

time  above-mentioned  opened  up  one  great  portion  of  tlie  world  as 
a  refuge  to  the  persecuted  and  the  poor,  whilst  at  the  same  time  it 
is  the  notable  beginning  of  Kussian  progress,  whereby  another  vast 
territory  is  introduced  to  the  spiritual  light. 

But  in  a  short  time  the  wars  on  the  issue  of  Catholicism  and 
Protestantism  assumed  a  dreadful  proportion,  and  showed  plainly 
where  the  following  night  cast  its  dark  mantle  upon  the  nations. 
The  struggle  was  long  and  persistent,  but,  finally,  at  the  peace  of 
Westphalia,  in  1648,  a  rest  came.  The  period  is  not  to  be  reckoned 
the  light  of  another  day,  merely  on  account  of  the  close  of  the  war, 
but  rather,  in  connection  with  peace,  the  concessions  made  to  liberal 
principles  are  to  be  taken  into  account. 

This  great  war,  from  that  alarming  period  of  it  which  had  so  re- 
newed afresh  the  contest  supposed  to  be  settled  by  former  reverses 
of  the  Catholic  powers,  makes  the  night  of  the  sixth  day;  and  the 
end  of  it  notes  the  morning  of  the  same  day. 

But  a  reverse  of  darkness  closed  upon  the  world  again.  What 
great  event  now  could  be  commensurate  with  the  night  of  these 
days — when  the  field  had  so  broadened,  nations  so  multiplied, 
and  the  world  so  searched  out  by  the  running  to  and  fro  of  the 
busy  hosts  of  earth  ? 

Among  the  numerous  ones  that  have  a  controlling  effect  and 
importance,  there  is  one  standing  out  in  bold  relief,  and  which 
furnishes  a  guide  to  fix  the  night  of  the  seventh  day  of  the  last 
week,  as  well  as  the  particular  era  of  light  of  the  same  day.  This 
has  been  denominated  the  revolutionary  wars.  Though  com- 
menced with  just  causes,  and  ending  with  good  results,  the  aspect 
which  they  assumed  during  their  progress  was  nothing  less  than 
the  conquest  of  the  wide  world  by  the  force  of  arms,  and  the  sub- 
jection of  local  government  and  interests  to  a  military  despotism. 
Such  was  the  situation  at  the  latter  stage  of  the  wars  in  question, 
particularly  of  the  French  feature  in  them  ;  and  it  was  a  distressing 
and  precarious  one,  which  looms  above  all  minor  calamities  of  the 
world's  history  at  that  time,  to  make  a  prominent  mark  of  where 
the  night  of  the  seventh  day  may  be  located.  Now,  if  this  situation 
makes  the  night,  then  the  close  of  those  wars  in  1814  shows  where 
the  morning  commences.  Therefore,  the  seventh  week  appears  in 
the  following  order: 

Seventh  Week. 

Commencement,  1st  day.     End  Crusade  Wars a.  n.  1271 

2d      ''        Wickliffe  Influence    "     1360 

'*  3d      "       Revival  Literature  and  Science   "     1439 


MYSTERY.  355 

Commencement,  4tli  day,     Lutheran   Influence    a.  d.  1517 

5th     "       Colonial  Kefuge **     1620 

*•               6th     "       Peace  of  Westphalia "     1648 

7th     *'  End  Eevolutionary  Wars.    .  "     1814 

Thus,  the  fifty  days  were  defined  embracing  the  whole  history 
and  interest  of  the  world.  At  their  commencement,  their  divisions 
are  discoverable  in  very  limited  spheres  and  far  in  the  dim  history 
of  ancient  times.  But  when  the  germ  of  religious  principle  was 
being  planted,  the  mere  righteousness  of  one  man  could  well  mark 
the  commencement  of  one  of  those  periods.  Finally,  toward  the 
last,  only  great  events,  affecting  whole  continents,  or  the  world  at 
large,  can  appropriately  make  a  division  for  the  mystical  fifty  days. 
As  applied  figuratively  it  is  to  be  observed  that  the  forty-ninth  day, 
from  the  morning  of  it,  brought  peace  and  great  prosperity,  and 
we  can  scarcely  say  that  its  light  has  declined,  unless  that  the  glory 
of  these  latter  days  is  so  great  that  calamities  that  would  be  nothing 
for  the  former  ages,  may  now  be  esteemed  the  darkness  of  our 
times. 

But  we  have  said  that  the  apparent  object  of  the  sign  of  the 
fifty  days  is  to  show  the  beginning  and  history  of  religious  progress 
up  to  a  great  consummation.  The  fiftieth  day  was  attended  with 
the  double  sacrifice,  and  the  presentation  of  a  new  meat-offering. 
If  the  forty-nine  days  are  properly  located,  the  remaining  one  to 
be  considered  must  have  a  close  connection  to  the  present  and  im- 
mediate future.  Why  so?  Simply  because  it  intimates  a  renova- 
tion of  existing  systems  of  belief  to  so  great  an  extent  as  not 
properly  to  agree  with  any  era  since  the  time  of  Luther.  The 
elements  of  a  new  dispensation  are  active  in  the  present  intelli- 
gence of  the  age;  while,  at  the  same  time,  many  superstitions  and 
errors  possess  the  whole  fabric  of  religion.  An  interest  in  religious 
matters,  engaging  the  attention  of  those  under  no  bondage  to  a 
particular  creed  or  course  of  discipline,  would  work  a  preponder- 
ance of  strength  in  favor  of  a  scientific  view  of  matters  of  faith; 
while,  at  the  same  time,  it  begins  to  exert  an  influence  against  the 
objectionable  tenets  of  the  Church.  The  strict  rule  and  discipline 
of  the  modern  sects  has  established  a  general  morality,  and  brought 
the  masses  in  view,  and  proximity  to  the  sacred  oracles;  but  this 
moral  element  brings  along  with  it  that  active  practical  disposition 
which  is  both  efficient  in  the  ordinary  demands  of  society,  and  ever 
ready  to  explore  all  new  fields  it  may  enter. 

The  harvest  of  Protestanism,  and  particularly  Puritanism,  will 
not  be  all  peace;  but  dissolution  and  transformation,  according  to 


356 


MYSTERY, 


the  order  of  progress.  After  the  manner  of  the  blood  being 
sprinkled  seven  times  toward  the  temple,  the  development  of  the 
divine  covenant  is  manifest  in  sacrificing  the  old  order  of  things 
to  new  stages  of  knowledge.  As  to  the  sacrifice  of  the  fiftieth 
day  and  its  probable  application  to  our  present  society,  we  will 
suppose  the  liberal  element  of  religion  to  prevail;  then  inquire 
what  system  would  be  effected  by  the  change?  The  answer  is 
obvious  enough.  The  whole  fabric  of  religion,  as  revealed  by  the 
Jewish,  Mohammedan,  Christian,  Protestant,  and  general  modern 
views,  as  well  as  the  visible  coloring  of  the  Old  and  New  Testament, 
would  be  affected.  But  how  affected?  As  to  the  prevailing  system, 
they  would  be  troubled  to  give  a  reasonable  account  of  their  tenets 
of  faith,  and  under  the  burden  of  a  mass  of  errors,  would  be  dis- 
tressed within  the  limits  of  their  peculiar  creeds.  They  would  be 
forced  to  either  remodel  and  renovate  their  faith,  or  assume  that 
rigid  indifference,  or  unjust  hostility,  so  remarkable  of  institutions 
that  have  outlived  their  usefulness  and  have  petrified  to  an  un- 
changeable bigtory.  The  primary  foundations  as  revealed  in  the 
Old  and  New  Testaments,  though  impregnable  as  a  revelation  of  the 
divine  will  and  counsel,  would  be  stripped  of  the  deluding  appear- 
ances which  the  infirmity  of  the  times  and  circumstances  has  placed 
upon  them,  and  like  a  new  meat-offering  baked  with  leaven,  be 
waved  before  the  God  of  Hosts,  to  be  accepted  in  the  spirit  of  His 
covenant  of  grace.  / 

If  this  much  would  be  the  result  in  the  general,  what  would  be 
the  detailed  manner  in  which  the  revolution  could  be  typified.  A 
summary  of  the  institutions  affected  in  such  a  case  involves  the 
naming  of  particular  systems  of  faith  and  ordinances  of  the  present 
times.  In  distinguishing  them  one  from  another,  we  will  do  so 
with  reference  to  their  being  the  objects  of  the  fiftieth  day's  sacrifice, 
and  let  the  connection  rest  as  a  matter  of  future  possibility. 

First,  there  was  one  bullock;  and  we  have  judged  that  under  a 
scientific  view  of  the  expediency  of  the  present  religious  wants,  the 
system  of  particular  church  membership  will  be  much  modified  or 
comparatively  discarded. 

Then  the  seven  bases  of  belief,  that  we  have  denominated  con- 
servative, will  be  in  like  situation.  These  are,  eternal  punishment, 
fallen  nature,  trinity  of  God,  predestination,  mortality  of  the  soul, 
extraordinary  salvation,  and  limited  salvation.  These  notions  are 
so  prevalent  that  they  would  certainly  be  affected  by  the  issue  of 
such  a  dispensation  as  we  have  presumed,  and  hence,  we  have  the 
seven  lambs. 

For  the  two  rams  we  may  refer  to  the  venerable  system  of  Juda- 


MYSTERY.  V  357 

ism  and  Christianity,  in  the  general,  as  is  indicated  by  the  figure  of 
the  rams.  The  age  implies  systems  of  long  standing,  and  yet  so 
general,  that  they  cannot  be  designated  as  particular  organizations. 
If  so,  they  would  be  more  aptly  represented  by  the  figure  of  the 
goat,  which  has  an  agreement  with  the  latter  system  of  objects. 
However,  the  foundation  of  faith  in  the  main,  belonging  to  these 
religions,  is  not  destroyed,  because  they  are  typified  as  being  in  the 
burnt  sacrifice;  and  this  signifies  a  more  lasting  principle  or  system.* 
Again,  there  was  one  kid  of  the  goats,  which  will  agree  with  the 
present  orthodox  organization. 

As  has  been  remarked,  the  object  of  the  kid  in  every  sacrifice, 
seems  to  have  been  to  typify  where  the  particular  efi'ect  of  a  spirit- 
ual sacrifice  is  centered;  rather  where  the  particular  issue  is  fought, 
or  where  the  censure  is  directed. f  The  latter  system,  supposing 
that  the  north  and  west,  or  more  particularly  in  America,  the  great 
contest  of  doctrine  is  to  take  place,  will  necessarily  bear  the  burden 
of  the  opposition,  and  hence  the  application. 

Finall}^  there  were  two  lambs  for  a  sacrifice  of  peace-offerings. 
Peace  and  sin-offerings  have  been  defined  to  refer  to  systems  of  a 
temporary  nature.  Therefore,  in  this  case  we  are  to  look  for  two 
comparatively  young  systems,  as  indicated  by  the  term  lamb ;  and 
next,  for  such  ones  as  are  not  necessarily  lasting  in  their  character, 
as  intimated  by  the  peace-offering.  Not  only  this,  but  the  notions 
of  belief  must  be  of  quite  general  acceptance  and  closely  connected 
with  the  presumed  destiny  of  orthodox  belief,  because  they  were 
sacrificed  with  the  kid,  which,  it  is  presumed,  typified  the  orthodox 
organization.  Therefore,  taking  all  these  points  together,  and  pre- 
suming that  it  must  be  a  liberal  and  just  influence,  which  shall  sweep 
the  world  and  put  all  its  religious  institutions  to  the  test,  we  will 
undertake  to  say  that  the  two  lambs  refer  to  the  notions  or  systems 
of  belief  entertained  by  Protestant  sects  on  the  one  hand,  and  by  the 
unbelieving  portion  of  the  world  on  the  other,  concerning  the  anti- 
Christian  character  of  Mohammedanism  and  the  ancient  Catholic 
religion.  We  mean,  of  course,  the  modern  belief  concerning  these, 
wherein  the  utility  of  these  forces  is  denied.  We  will  not  argue 
the  point,  but  only  hint  the  plausibility  of  such  a  theory,  by  refer- 
ring to  the  good  that  has  been  effected  in  the  Christian  cause  by  the 
extermination  of  the  ancient  superstitions  and  the  general  spread  of 
better  principles,  in  which  these  two  great  institutions  were  mainly 
instrumental.  But  it  must  be  kept  in  view  that  the  lambs  do  not 
consist  in  an  identity  with  these  old  institutions,  but  rather  in  the 
extreme  belief  concerning  them.     Now,  besides  these  animals,  there 

*  See  page  289.  t  See  page  287. 


858  MYSTERY. 

were  the  two  loaves  of  leavened  bread  that  were  to  be  offered,  or 
rather  waved  before  the  Lord,  and  then  wholly  devoted  to  the 
priests.  This  is  the  only  instance,  we  believe,  where  leaven  en- 
tered into  the  offerings  of  baked  bread  in  the  regular  feasts.  Hav- 
ing noted  that  at  the  beginning  of  these  fifty  days  there  was  a  sheaf 
of  grain  waved  before  the  Lord,  to  be  accepted,  and  having  inter- 
preted that  sheaf  to  be  the  beginning  of  the  religious  history,  as 
rudely  drawn  from  the  appearances  of  nature,  it  becomes  a  perti- 
nent question  what  connection  the  Old  and  New  Testaments,  under 
a  correct  principle  of  interpretation,  can  have  with  those  two  loaves 
of  leavened  bread  offered  or  waved  before  the  Lord  on  the  fiftieth 
day.  These  days,  after  continuing  all  through  the  periods  of  sacred 
history  down  to  when  the  consummation  of  religious  knowledge  is 
expected,  and  when  the  fiftieth  day  has  an  application,  reveal  a  suc- 
cessive development  of  moral  principle.  But  all  the  dispensations 
have  been  attended  with  the  same  brief  and  mysterious  oracles,  so 
long  wrapt  in  doubtful  allegories  and  undeveloped  prophecy.  What 
would  be  more  in  point,  seeing  that  these  two  testaments  of  revela- 
tion are  objects  of  general  interest,  and  supposing  them  to  be  sub- 
jected to  a  true  philosophy,  than  that  they  be  typified  in  this  grand 
era  of  the  fiftieth  day,  as  loaves  leavened,  light,  and  digestible? 
All  of  which  would  simply  mean  that  they  were  explained  under  a 
system  addressing  itself  to  the  reason,  and  confirmatory  of  the  di- 
vine authenticity  of  the  sacred  oracles.  The  beginning  of  the  days 
is  with  a  significant  sign,  showing  the  beginning  of  revelation  as 
well  as  moral  progress;  and  the  end  of  the  days  as  emphatically 
typifies  the  stage  to  which  that  revelation  has  attained  with  the  nu- 
merous systems  founded  on  its  claims  of  truth  and  divinity.  Hence 
the  waving  of  two  leavened  loaves.  Then,  if  the  suggestions  are 
well  founded,  the  first  part  of  the  sacrifice  for  the  fiftieth  day  will 
be  represented  as  follows  : 

One  Bulloch — Particular  Church  Membership. 

Two  Rams — General  Jewish  System  of  Faith. 

General  Christian  System  of  Faith. 

Seven  Lambs — Eternal  Punishment. 
Limited  Salvation. 
Fallen  Nature  of  Man. 
Trinity  of  God. 
Predestination. 
Mortality  of  Soul. 
Extraordinary  Salvation. 

One  Zi^— Orthodox  Organization. 


MYSTERY.  359 

Two  Lambs  of  the  Feace- offering — 

Christian  Belief  Concerning  Mohammedanism. 

Unbelievers'  View  Concerning  Utility  Ancient  Catholic  Church. 

Two  Leavened  Loaves — Old  Testament. 
New  Testament. 

There  was  another  sacrifice  for  this  fiftieth  day,  consisting  of  one 
ram,  two  bullocks,  seven  lambs  and  one  kid.  It  being  separately 
enjoined,  it  appears  to  be  a  type  affecting  another  class  of  objects; 
not  separate  from  religious  belief,  but  of  a  different  shade  or 
character.  It  has  been  noted  how  that  the  religious  sentiment  is 
divided  into  a  liberal  and  conservative  division.  The  former  sides 
somewhat  with  the  deistical  and  natural  class  of  belief,  while  the 
latter,  more  with  the  straightened  view  drawn  from  the  unex- 
plained or  figurative  terms  of  scripture.*  Supposing  that  both 
elements  to  be  affected,  it  would  be  proper  to  typify  such  a  state 
of  things  by  two  sacrifices,  even  though  the  event  affecting  both 
was  one  and  the  same.  At  least  it  would  be  proper  to  show  some 
distinction  between  two  elements,  so  often  antagonistic  to  each 
other,  when  they  are  both  to  be  typified  as  under  condemnation  by 
reason  of  errors  and  defects. 

Yes,  we  should  conceive  that  this  is  the  spirit,  effect,  and  ne- 
cessity of  the  times,  and  the  inevitable  result  of*  progress,  when 
the  number  of  weeks  are  over,  and  the  fiftieth  day  has  entered  on 
its  mission  and  glory. 

By  this  reasoning  we  will  have  the  great  deistical  system  of  the 
world  for  the  ram  which  was  sacrificed  on  this  day;  the  ordi- 
nances of  nature  and  sacrifice  that  have  been  in  close  relation  to 
that  system,  for  the  two  bullocks;  the  seven  liberal  bases  of  belief 
which  have  been  established  more  by  inclining  to  the  natural  re- 
ligion than  a  strict  adherence  to  the  terms  of  revelation,  for  the 
lambs;  and  for  the  kid  the  modern  deistical  organization  of  spirit- 
ualism.    Then  the  sacrifice  will  be  represented  thus: 

Bam — Deistical  System. 

Two  Bullocks — Ordinances  Nature  and  Sacrifice. 

Seven  Lambs — Temporary  Punishment. 
Pure  Nature  of  Man. 
Unity  of  God. 

Free  Will  of  Man.  ^ 

Immortality. 

*See  page  171. 


360  MYSTERY. 

Progressive  Salvation. 
Universal  Salvation. 

One  Kid  of  Goats — Modern  Spiritualism. 

As  further  explanation  of  what  the  sacrifice  of  the  fiftieth  day 
typifies,  we  will  suggest  that  it  is  doubtful  that  any  of  the  above 
enumerated  bases  and  systems  of  belief  are  to  be  accepted  without 
modification.  If  so,  the  act  of  that  modification  will  be  the  sacri- 
fice, simply  because  it  supposes  these  systems  under  a  spiritual 
heat,  which  will  have  that  effect. 

This  is  in  accordance  with  the  principle  of  the  sacrifice  as  re- 
vealed in  the  Mosaical  law,  as  is  mainly  illustrated  by  an  explana- 
tion of  the  vessels  of  the  tabernacle,  and  the  daily,  weekly,  and 
monthly  offerings.* 

Now  the  question  arises,  as  a  natural  induction  from  all  we  have 
perceived  as  the  bent  of  these  types,  whence  comes  our  atonement? 
Is  it  not  in  a  multiplicity  of  means,  provided  by  the  judicious 
government  of  the  creator.  Tell  us  that  one  man,  or  a  certain  man, 
or  angel,  can  work  an  atonement,  we  will  believe  it.  Tell  us  that 
one  man,  or  angel,  has  effected  in  himself,  and  by  himself,  the 
atonement,  and  we  cannot  believe  it.  All  the  means  of  good  men 
from  Adam,  all  natural  means  and  moral  and  religious  systems  of 
the  world,  have  only  brought  us  thus  far.  And  how  far  is  it  ?  Just 
far  enough  to  make  us  realize  that  we  cannot  dispense  with  any  of 
the  innumerable  helps  that  the  All- wise  has  placed  in  our  way  for 
the  purpose  of  perfection. 

Does  it  seem  hard  to  go  plodding  through  life  and  through  the 
ages  unborn,  grappling  with  evil  all  along  the  pathway,  working 
out  a  righteousness  and  perfection  under  a  progressive  plan  ?  Must 
we  face  the  dreadful  truth,  that  life  is  a  struggle  against  an  un- 
avoidable weakness  in  our  nature,  that  nothing  but  discipline 
and  experience  can  remedy?  Will  God  wipe  the  tears  from  off 
all  faces,  and  there  be  no  more  pain  or  crying?  Yes.  A  benevo- 
lent purpose  is  the  grand  object  which  calls  every  being  into 
existence.  But  remember  the  inevitable  law  that  works  that 
effect,  surrounds  every  avenue  of  existence,  and  is  prompt  with 
pain  and  death,  in  the  interest  of  that  determined  destiny.  There 
is  no  recourse.  Every  man  must  be  responsible  for  himself, 
before  Him  who  searches  all  the  secrets  of  the  heart.  If  we 
say  we  are  discouraged  and  will  seek  death,  where  shall  we  go? 
Through  the  ages  of  eternity  the  law  shall  last,  and  the  very  throne 
of  God  is  established  by  judgment.     It  is  a  dreadful  thing  to  realize 

*  See  pages  169,  208,  303  and  309. 


MYSTERY.  361 

the  universal  salvation  of  God.  It  means  immortality,  eternity, 
pain,  death,  and  hell.  Shall  we  live  after  the  imagination  of  our 
minds,  and  selfishly  and  wickedly  enjoy  life,  and  at  death  be  peace- 
fully accepted  by  that  divine  law  which  is  fixed  in  reconciling  all 
things  in  heaven  and  earth  ?  Shall  we  then  be  borne  on  the  wings 
of  the  morning,  and  hail  the  accepted  day  with  everlasting  bliss? 
No.  This  would  not  be  in  accordance  with  a  correct  princij)le  of 
justice  or  progress,  and  is  contrary  to  the  typical  significance  of 
the  law. 

The  main  object  of  the  typical  sacrifices  seems  to  have  been  to 
show  the  road  to  perfection,  and  to  point  out  the  enemies  on  the  way. 
The  main  enemy  is  the  imperfection  of  our  natures,  that  renders 
us  liable  to  perversion.  Therefore,  the  sacrifice  bears  against  that 
which  is  perverted  be  it  conected  with  whatever  principles  or  sys- 
tem it  may.  It  is  in  this  liability  to  error  that  makes  all  the  trouble. 
If  the  individual  is  not  enlightened  and  on  the  alert,  he  is  secretly 
besefc  and  ensnared.  It  corrupts  the  popular  belief,  and  distorts 
the  religious  countenance.  It  is  this  truth  that  makes  the  necessity 
of  the  spiritual  sacrifice,  and  it  is  this  fact  that  clothes  the  Jewish 
law  with  such  a  typical  pertinency.  First,  the  liability  to  perver- 
sion through  the  imperfection  of  our  being,  is  a  fact  appealing  to 
our  observation.  Next,  the  point  that  that  liability  has  been  acted 
upon  by  the  circumstances  of  the  times,  and  produced  the  possible 
effect,  viz.,  the  perversion  of  the  religious  principle,  is  also  appar- 
ent. Individually  considered,  this  weakness  is  the  bane  of  personal 
perfection;  but  generally  viewed,  it  is  the  corruption  of  the  religious 
principles,  and  a  misapprehension  of  the  divine  will  and  purpose. 
Hence,  the  appeals  to  our  faith  and  practice  are  made  to  us  on 
doubtful  grounds,  and  the  general  system  of  revelation  bears  a  for- 
bidding appearance. 

The  acceptance  of  the  popular  faith  seems  to  be  the  renouncing 
of  the  natural  and  current  modes  of  reasoning,  and  entering  a  dark 
sphere  whose  influence  weakens  and  outrages  the  intellectual  fac- 
ulty, and  isolates  the  individual  to  a  set  limit  of  thought.  If  not  so, 
why  are  the  inexplicable  mysteries  of  the  triune  God  reiterated  in 
our  ears  when  summoned  to  the  sanctuary  ?  Why  no  modification 
of  that  eternity  of  suffering  which  awaits  the  mass  of  men  by  the 
doctrine  of  the  election  of  grace  ?  Why  the  burden  of  confession  ? 
Why  the  damaging  excuse  of  a  cursed  nature,  and  a  salvation  on 
the  merits  of  other  men  or  angels  ?  Why  the  exclusiveness  which 
avoids  a  healthy  criticism  of  doctrine  ?  Why  the  virtue  attached  to 
church  connection,  and  the  saying  of  blessings  and  prayers  in  their 
season,  which  seduce  the  individual  into  a  formalism,  whilst  the 


362  MYSTERY.      - 

true  faith  that  believes  in  God  and  calls  upon  his  name  may  be 
lacking?  Why  the  slavery  to  literal  terms^^and  the  close  adherence 
to  the  formula  of  faith  that  has  been  begotten  by  ignoring  the  prin- 
ciples of  language  and  the  circumstances  of  the  former  times?  Why 
do  we  hear  that  any  shall  be  damned  eternally,  or  that  all  shall  be 
happy  unconditionally ;  and  that  we  are  saved  by  extraordinary 
means,  when  the  whole  apparatus  of  natural  lielps  is  pressing  us 
onward  and  upward?  Why  tell  us  of  the  glorious  attributes  of  the 
Deity,  and  then  contradict  the  statement  when  applied  to  practical 
doctrine  affecting  the  salvation  of  men  ?  Why  call  here  and  there, 
inviting  us  to  extremes,  seizing  upon  figurative  terms,  and  forcing 
them  against  the  conscience  and  experience?  Why  heap  up  ab- 
surdity, and  make  the  All-wise  and  just  God  appear  in  the  attitude 
of  slaying  the  innocent  and  righteous  for  the  sins  of  others,  under 
the  pretense  of  fulfilling  the  law  of  justice  ?  It  is  wrong  ;  it  is 
false  ;  it  is  blasphemy  !  The  whole  system  is  in  error.  Yet  this  is 
the  prevailing  religion — a  system  that  appeals  to  our  sympathies 
and  support;  venerable,  because  of  age;  respected,  because  it-has 
many  virtues,  and  which  has  maintained  a  high  standard  of  moral- 
ity ;  but,  suffering  itself  to  be  guided  by  a  wrong  principle,  it  is 
doubtful  as  a  nursery  of  the  true  faith  and  of  that  broad  humanity 
which  seconds  the  divine  plan  in  both  theory  and  practice. 

Now,  the  subject  of  Moses  and  the  law  has  brought  us  to  this 
point ;  and  it  only  remains  to  inquire  what  connection  this  mode 
of  religion,  so  objectionable  because  of  error,  has  with  that  pale 
horse  whose  rider  was  Death,  and  who  attracted  the  fit  companion 
whose  name  was  Hell  and  torment.  "I  saw,"  says  John,  "a  pale 
horse,  and  his  name  who  sat  on  him  was  Death,  and  Hell  followed 
with  him,  and  power  was  given  them  over  the  fourth  part  of  the 
earth,  to  kill  with  the  sword,  hunger,  and  death,  and  with  the 
beasts *of  the  earth/'  A  horse  has  been  explained  to  be  a  system 
appealing  to  men.*  The  subject-matter  in  the  book  of  Revelation 
has  first  referred  us  to  general  divisions  of  the  Bible  subject,  where 
it  evidently  supposes  a  correct  theory  of  explanation  will  reveal 
certain  things  with  reference  to  each  of  those  divisions;  and  then 
it  gives  pertinent  figures  to  the  effect  of  that  theory,  wherein  the 
evil  workings  of  false  principles  are  detected,  and  their  history 
presented  in  strong  contrast  to  what  really  is  the  requirement  in 
the  intention  of  the  scriptures  and  the  expressed  covenant  and 
promise  of  the  great  Ruler  of  the  universe. 

Observe,  then,  that  this  horse"  was  of  a  pale  color,  which  in  a 
spiritual  sense  would  bear  the  interpretation  of  a  blended  or  not 

*  See  pages  77  to  80. 


MYSTERY.  363 

well-defined  appearance,  suggestive  really  of  the  undefined  nature 
of  a  system  of  appeal,  originating  in  and  among  a  class  of  faculties 
distinguished  for  passion,  sentiment,  and  intellect,  but  propelled 
by  an  equal  perversion  of  all  three  of  those  mental  characteristics.* 
The  terms  respecting  the  rider  imply  no  favorable  impression  of  the 
principle  that  has  been  facilitated  by  this  means;  for  it  says  that 
the  name  of  "him  that  sat  upon  him  is  Death,"  and  that  "  Hell 
followed  with  him." 

In  short,  as  to  the  general  method  which  we  judge  to  be  discov- 
ered in  opposition  to  both  reason  and  the  intention  of  religion, 
John  prophetically  pronounces  it  a  perverse  system  of^  appealing 
to  men,  whilst  the  principle  that  rules  in  this  method  is  the  per- 
sonification of  perversion  itself. 

Eeally,  it  is  evident  that  the  clause  saying  that  "Hell  followed 
with  him,"  implies  the  inevitable  perplexities  involved  in  a  wrong 
theory,  as  well  as  the  absolute  evil,  temporally  and  spiritually  en- 
tailed by  an  uncharitable  system  of  faith.     Not  only  so,  as  encoun- 
tered  by  the  course  and  spread  of  such  tenets,  but  also  in  the 
judgments  which  are  involved  for  the  correction  of  the  abuse.     The 
fourth  beast,  interpreted  to  mean  science, f  is  represented  as  saying, 
"  Come  and  see."    This  would  be  in  relation  to  all  matters  contained 
under  the  subject  of  the  fourth  seal,  wherein  the  application  of  the 
tabernacle  vessels  and  temple  enters  extensively  into  the  objects  of 
the  physical  world,  as  well  as  involving  the  scientific  judgment  in  a 
test  in  which  all  reasonable  creatures  are  invited  to  participate. 
But  referring  to  what  has  been  entertained  and  perversely  acted 
upon,  compared  to  the  natural  deductions  which  must  be  drawn 
from  the  real  intent  of  the  sacrifices,  John  says:  "Power  was  given 
them  over  the  fourth  part  of  the  earth,  that  they  should  kill  with 
sword,  hunger,  and  death;"  all  of  which  needs  no  explanation,  for 
it  is  spiritual  hunger  and  death  undoubtedly,  though,  perhaps,  not 
unmixed  with  literal  struggles  and  wars  of  past  history.     The  clos- 
ing remark  that  is  applicable  to  this  subject  is,  that   applying  a 
philosophical  princij)le  to  the  writings  of  the  law,  leaves  an  infer- 
ence which  bears  against  the  general  system  of  religion  long  pre- 
vailing, and  which  is  so  powerful  and  popular  at  the  present  day. 
When  we  reach  the  subject  of  John's  Kevelation,  and  have  occa- 
sion to  speak  of  the  "  Last  Plagues,"  there  will  be  some  confirma- 
tory  evidence,   showing  how   a   perverted    doctrine  involves   the 
plague  of  spiritual  hunger  and  death,  and  all  the  involving  perplex- 
ities agreeing  with  hell  and  torment. 

But,  now,  following  the  order  marked  out  by  the  text  matter  of 
the  "  seven  seals,"  we  are  next  to  study  the  dispensation  of  David. 

*  See  page  189.  t  See  page  8. 


864  MYSTEBY. 

If  it  be  correct  to  judge  that  the  course  of  sacred  history  has 
been  influenced  by  an  object  to  cast  likenesses  of  inner  principles 
of  religion,  and  to  show  their  comparative  importance  in  the  line  of 
religious  progress,  then  it  will  be  readily  granted  that  the  life  and 
person  of  David  may  partake  of  mystical  character. 

Among  the  writers,  judges,  kings,  and  prophets  of  Israel  he  is 
prominent,  and  is  said  to  be  favored  of  the  Lord.  The  circum- 
stances which  introduce  his  history  are  those  of  adversity,  wherein 
the  Israelites  fought  and  struggled  hard  for  their  national  exist- 
ence. Their  prevailing  enemies  were  the  Philistines,  against  whom 
they  waged  war,  having  Saul  for  their  champion.  Their  success 
was  not  equal  to  their  desires — their  liberties  were  not  insured; 
and,  finally,  the  Philistines  defied  Israel  and  Israel's  God.  The 
great  object  was:  what,  and  who  can  prevail  against  the  common 
enemy?  These  Philistines  had  followed  them  close  and  hard  for 
many  years.  In  fact,  the  name  of  this  race  became  a  general  one 
for  the  enemies  of  the  favored  people.  David  is  brought  on  the 
stand  at  a  point  where  the  situation  of  the  Philistines,  as  related  to 
the  Israelites,  makes  the  former  the  great  engrossing  dread  of  the 
chosen  band.  Therefore,  to  give  the  Philistines  a  typical  character 
at  that  time  and  apply  the  type  to  Christian  history,  we  must  expect 
that  they  stand  for  the  general  foe  of  Christian  faith  and  progress. 
In  order,  therefore,  to  identify  them  in  a  typical  relation  to  religious 
objects  and  principles,  we  will  have  to  inquire,  what  is  the  general 
foe  against  which  the  Church  has  struggled,  and  against  which  it 
must  still  struggle?  The  answer  must  be  given  in  the  light  of  that 
solicitous  interest  ever  manifest  for  the  purpose  of  preserving  the 
purity  of  religious  principle.  Paul  felt  the  burden  when  he  said 
that  if  any  other  man  preached  any  other  doctrine  than  that  which 
he  inculcated,  *'  Let  him  be  accursed." 

In  the  light  of  such  expressions  as  these,  coming  from  such  a 
man,  we  are  to  conclude  that  the  great  enemy  of  the  Church, 
of  which  a  sacred  type  may  aptly  take  cognizance,  is  heresy. 
That  is,  if  we  speak  in  as  general  terms  as  the  relation  of  the 
Philistines  to  the  Israelites  will  warrant.  This  matter  is  not  a 
dead  question  settled  by  the  anathema  of  St.  Paul,  by  the  zeal  and 
alertness  of  the  other  fathers,  or  by  the  close  lines  drawn  by 
modern  religious  denominations;  but  a  living  issue  of  to-day,  where 
the  types  of  the  law  emphasize  themselves,  and  where  the  intelli- 
gence and  progress  of  the  age  become  the  fitting  objects  of  proph- 
ecy. It  is  this  living  issue  which  has  continually  agitated  the 
religious  world,  and  the  great  question  is  how  best  to  combat  her- 
esy and  preserve  a  purity  of  doctrine. 


MYSTERY.  365 

Amidst  the  conflicting  opinions  on  the  subject,  there  has  devel- 
oped two  distinct  modes  of  treating  the  matter.  The  one  mode  we 
will  denominate  the  proscriptive  and  the  other  the  liberal.  The 
former  has  been  known  in  degrees,  from  sharp  censure  to  the  pains 
of  torture  and  the  agonies  of  the  stake.  The  latter  mode  depends 
on  a  discussion  of  the  subject  in  dispute  with  a  special  deference 
to  liberty  of  conscience.  These  two  principles  are  in  array  against 
what  is  esteemed  the  errors  and  heresies  of  the  times,  and  as 
Saul  and  David  became  the  champions  of  Israel,  so  these  two  forces 
lead  in  the  avowed  object  and  interests  of  the  Church  against  the 
common  enemy  of  false  doctrine.  We  have  had  occasion  to  speak 
of  these  two  distinct  means  before,  in  treating  of  other  subjects, 
and  liave  observed  how  noticeable  they  are  in  the  history  of  the 
times.  Then,  we  are  to  remember  that  the  purpose  of  bringing 
the  chosen  people  on  the  stage  of  action,  and  noting  their  fortunes 
in  that  singular  book  we  call  the  Bible,  is,  in  a  great  measure,  to 
hint  at  these  principles  in  church  policy.  For  this  reason,  they 
wandered  in  the  wilderness  forty  years,  received  the  ceremonial 
law  and  the  ordinances  of  the  temple,  that  all  the  signs  might  be 
brought  to  our  notice.  At  the  time  of  David,  the  people  were 
still  under  the  sj^ecial  divine  oversight,  and  the  evident  purpose  of 
the  writing  was  still  to  reflect  the  realities  of  inner  objects  and  future 
developments.  We  are,  therefore,  to  regard  the  perplexities  of  that 
people,  when  the  Philistines  beset  them  round  about,  and  Goliath 
defied  Israel,  as  having  a  bearing  on  the  great  engrossing  trouble 
of  the  religious  world,  so  painfully  experienced  in  the  history  of 
the  Church,  and  centering  in  the  question  of  heresy. 

But  Goliath  was  the  giant  of  the  Philistines;  so  if  we  are  to  place 
them  for  heresy,  we  are  to  inquire  what  is  the  giant  power  of 
error,  in  order  to  ascertain  what  principle  is  represented  by  Go- 
liath, ft  was  at  the  appearance  of  Goliath  that  Israel  fell  back, 
and  could  not  prevail  under  the  leadership  of  Saul.  The  evident 
answer  to  the  question  as  to  what  is  the  chief  leader  in  all  mis- 
takes, is  that  it  is  ignorance;  because  if  a  better  understanding  pre- 
vailed concerning  the  various  stand-points  of  belief,  it  is  apparent 
that  many  objectionable  foundations  would  be  abandoned.  It  is 
not  necessary  to  argue  this  point;  but  it  is  in  order  to  inquire  why 
David  was  more  successful  than  Saul.  Following  the  line  of  the 
suggestion  already  offered,  and  adhering  to  the  typical  application, 
we  place  the  leading  characters  in  the  figure  as  follows : 

Philistines^-HeYe  sy . 
Goliath — Ignorance. 


366  .      MYSTERY. 

Saul — Proscription. 
David — Liberty. 

Now  the  reason  that  proscription,  as  a  principle,  cannot  success- 
fully combat  ignorance,  and  thereby  make  an  effectual  fight  against 
heres}^  is  because  that  the  principle  as  operated  in  the  church  his- 
tory will  not  admit  of  the  agitating  principles  that  bring  truth  to 
light.*  Its  disposition  has  been  to  hush  opposing  opinions,  bend 
everything  to  a  set  form  within  itself,  or  expel  the  inquiring  spirit 
which  leads  to  knowledge.  On  the  other  hand,  liberty,  while 
it  combats  every  appearance  of  evil,  still  admits  of  an  association 
whereby  the  influence  of  its  own  virtue  can  operate,  and  not  being 
excessively  reverential,  does  not  accord  any  respect  to  folly  and 
error,  simply  because  of  their  long  standing  and  popular  favor. 
As  we  have  had  occasion  to  say  in  treating  of  the  daily  sacrifice, 
the  free  exercise  of  private  opinion  is  a  proper  principle,  and  one 
that  mufft  readily  strike  at  the  seat  of  every  form  of  ignorance 
attaching  to  mental  subjects.  True  it  is  that  in  the  early  times 
of  the  church  a  severity  on  the  part  of  the  fathers  suspended  for  a 
time  the  efforts  of  heretical  doctrine,  but  there  were  issues  that 
sooner  or  later  had  to  be  met,  and  which  could  not  be  settled  until 
the  ignorance  that  occasioned  them  was  dispelled. 

We  should  rather  say,  that  no  satisfactory  settlement  of  any  ques- 
tion affecting  the  mind  can  be  attained  until  it  has  been  impartially 
entertained  and  its  good  oi  evil  aspect  fully  ventilated.  Any  feat- 
ure of  doctrine  that  may  be  suggested  to  one  generation,  by  the 
terms  of  revelation,  or  by  the  realities  of  life,  is  certain  to  have  a 
life  in  any  other  generation,  so  that  nothing  is  gained  by  stifling  the 
natural  inquiries  of  the  mind,  as  far  as  annihilation  goes. 

Very  likely  it  was  a  good  policy  that  when  the  Christian  relig- 
ion was  in  its  infancy,  there  was  an  effort  to  preserve  a  uniform 
front  against  wide  spread  idolatry;  but  this  effort,  we  think,  was 
more  for  the  purpose  of  extinguishing  the  demoralizing  example 
that  idolatry  presented,  than  for  barring  the  questions  which  have 
to  be  entertained,  and  settled  by  every  man  for  himself. 

The  very  fact  that  proscription  in  extreme  cases,  such  as  was 
meted  to  the  superstitions  of  the  early  times,  may  be  desirable, 
to  bar  a  bad  example  to  rising  generations,  is  in  accordance  with 
the  song  and  history  of  Saul,  who  slew  his  thousands  and  wrought 
valiantly  in  battle  against  the  common  enemy;  but  this  cannot 
destroy  the  efficiency  of  that  higher  principle  which  is  exercised  on 
the  plan  and  foundation  of  liberty,  for   where   proscription  has 

*  See  explanation  of  daily  sacrifice,  pages  311  to  322. 


MYSTERY.  367 

effected  good  in  a  thousand  cases,  liberty  has  done  better  in  ten 
thousand.  This  is  also  the  mode  of  the  Divine  Euler  of  all  things. 
Summary  dealing,  such  as  the  flood,  and  the  destruction  of  Sodom 
and  Gomorrah,  are  the  exceptions,  not  the  rule.  Extreme  cases 
are  such  that  bad  examples  prevail,  and  the  strength  of  custom 
carries  all  with  it.  What  else  could  be  prescribed  for  such  a  state 
of  things  but  general  destruction.  But  all  along  the  ages  the  law 
has  been  that  the  clouds  should  distil  on  the  fields  of  the  unjust  as 
well  as  on  that  of  the  righteous;  that  the  sun  should  warm  alike 
the  lands  given  to  error  and  crime,  and  the  country  favored  with 
the  beauty  of  excellence;  that  the  stars  should  shine  the  same  all 
the  world  around,  beaming  the  benevolent  smile  of  the  Creator, 
whose  thoughts  are  very  high,  and  who  trusts  to  time  and  the  in- 
numerable influences  of  life  to  mold  the  character  in  the  way  of 
righteousness. 

David  w^as  said  to  be  a  man  approved  of  God.  However,  his 
life  and  acts  were  brought  under  judgment,  and  he  was  troubled 
on  every  hand;  but  a  promise  was  made  to  him  that  his  seed  should 
rule  forever.  A  promise  was  made  to  him  v/hich  in  no  literal  sense 
has  been  fulfilled;  which  cannot  be,  but  which  must  be  of  a  spir- 
itual nature.  Did  then  that  promise  apply  to  the  principle  he  rep- 
resents, and  did  it  specially  have  reference  to  liberty?  We  think 
so.  As  a  controlling  circumstance  among  the  conflicting  opinions 
of  the  times,  this  king  shall  reign — shall  combat  the  heresies  of 
the  day,  slay  the  giant  of  ignorance  and  discourage  the  intrigues 
of  the  bigoted  and  interested  factions.  Shall?  Why  it  certainly 
has  prevailed;  measurably  in  the  past,  and  positively,  since  the  day 
of  Wickliffe  and  Luther.  It  is  the  glory  of  the  present,  the  crown 
of  this  age,  politically  and  religiously,  and  the  enjoyment  or  aspi- 
ration of  all. 

In  order  to  appreciate  this  state  of  things,  it  is  well  to  reflect 
what  assumptions  men  in  power  are  apt  to  impose  upon  their  fel- 
lows. W^e  lay  it  down  now  as  a  foundation  of  our  liberties  that  all 
men  will  abuse  the  power  in  their  hands,  and  therefore  we  should 
take  all  possible  precaution  to  prevent  them,  and  by  wise  legisla- 
tion reserve  the  power  to  oust  them  from  the  seat  of  authority. 
We  are  jealous  of  the  policy  of  long  terms  of  office,  and  utterly 
discard  hereditary  rights.  No  assumption  of  authority  on  any 
other  basis  than  that  of  extra  experience,  particular  charges  of 
trust  and  the  requirements  of  the  common  law,  will  find  a  humble 
assent.  As  regards  the  spiritual  authority  at  present,  it  is  only  in 
certain  cases  where  even  an  abuse  of  its  power  can  be  materially 
felt.     The  civil  element  so  outnumbers  it  that  it  is  not  formidable, 


368  MYSTERY. 

and  the  different  sects  offset  each  other  in  their  interests  and  sym- 
pathies, so  as  to  furnish  an  asylum  for  any  who  are  oppressed  and 
persecuted.  The  proscription  of  the  day,  especially  in  this  favored 
country,  so  far  as  it  furnishes  a  ground  of  complaint,  is  of  a  more 
subtle  nature,  and  cannot  at  all  be  discovered  unless  in  the  volun- 
tary yoke  of  party  interest,  and  self-committal  to  sect  and  creed, 
whereby  the  liberty  of  sentiment  and  expression  is  curtailed.  Full 
of  the  spirit  of  freedom  and  equality,  we  are  ready  to  confront  the 
least  demonstration  of  pride,  and  demand,  in  the  name  of  common 
right,  who  is  the  one  who  dares  to  lord  it  over  his  fellows.  For  all 
this,  other  times  and  circumstances  will  place  ns  in  a  position  to 
perceive  the  workings  of  folly  and  oppression,  where  there  has  been 
no  power  to  save,  no  popular  sentiment  to  oppose,  and  no  balance 
of  forces  to  counteract  the  evil.  Then  men  thought  they  were  the 
gods  and  rulers  of  the  earth,  and  finding  themselves  in  positions  of 
power,  they  despised  and  burdened  the  people.  Time,  custom, 
riches,  and  brute  force  conspired  with  them,  and  fastening  here 
and  there  a  band  upon  the  poor,  they  gradually  drew  around  them- 
selves all  the  advantages.  AVith  a  crafty  appreciation  of  how  these 
advantages  could  be  maintained,  they  readily  gave  way  to  the 
love  of  power  and  influence;  and  contemning  the  sense  of  justice, 
they  sought  to  close  all  the  avenues  to  the  secret  of  their  usurpa- 
tion. For  this  reason  society  must  be  governed  by  a  policy  dic- 
tated in  the  interest  of  these  conspirators.  The  labor  of  the  poor 
became  taxed  to  support  the  extravagance  and  pride  of  a  class 
whose  superior  intelligence,  though  admitted,  was  the  result  of  a 
monopoly  of  the  leisure  belonging  to  the  masses.  "Who  can  esti- 
mate the  discriminations  that  can  be  made  against  those  who  are 
engrossed  with  the  care  and  necessities  of  life,  when  the  control  is 
with  an  intelligent  and  unscrupulous  bandit  who  may  be  entrusted, 
or  who  may  have  usurped  the  reigns  of  finance  and  government  ? 
These  thoroughly  understand  the  secrets  that  influence  the  trade 
and  prosperity  of  cities  and  countries,  as  well  as  the  manipulation 
of  the  public  will  that  seduces  so  many  thousands  to  assent  to 
their  own  humiliation.  Their  facility  for  observation  gives  them  at 
least  a  sufficient  knowledge  of  general  affairs  to  claim  the  public 
patronage,  and  when  this  is  demanded,  it  is  granted  on  the  ground 
of  a  disinterested  public  interest. 

It  is  charitable  to  say  that  the  origin  of  the  spiritual  orders  was 
in  a  sincere  desire  to  reform  the  world  and  disseminate  the  truth ; 
but  how  quick  they  assume  a  garb  that  savors  more  of  party  ambi- 
tion and  temporal  interest  than  of  a  disinterested  desire  to  enlighten 
the  world.     These,  too,  must  work  for  their  pet  notions,  at  the  ex- 


MYSTERY.  *  369 

pense  of  those  who  rely  on  them  for  spiritual  guidance.  Here  a 
greater  stress  must  be  laid  on  a  certain  ordinance  ;  and  there,  there 
must  be  a  relaxing  of  some  moral  requirement  embodied  in  the  ten 
commandments.  This  becomes  the  policy  of  the  sect  in  view  of  the 
rising  influence  of  other  parties ;  or,  to  maintain  the  prerogative  of 
speaking  authoritatively  in  the  name  of  the  Lord,  with  all  its  at- 
tendant honors,  has  become  a  desire  of  the  leaders,  and  in  order  to 
maintain  the  high  seat  in  their  lives  they  perpetuate  a  deceitful  prec- 
edent for  future  generations. 

In  this  manner  we  have  established  those  political  and  spiritual 
elements  and  organizations  that  prey  on  the  liberties  and  interests 
of  the  unfortunate.  The  latter  are  born  to  observe  and  wonder  at 
the  splendor  and  wisdom  of  their  oppressors ;  but,  being  schooled 
by  a  judicious  molding  of  the  political  and  religious  sentiment, 
they  accept  them  as  the  powers  that  must  necessarily  be,  and  are 
apt  to  yield  to  fresh  innovations. 

So  long  as  all  goes  smoothly,  and  the  poor  bow  down  before  the 
controlling  circumstances  of  their  respective  times,  a  record  is  made 
of  harmony  and  prosperity ;  but  if  the  conscience  asserts  itself,  and 
the  inquiry  arises,  who  made  one  to  oppress  his  brother,  or  to  do 
homage  to  his  fellow  man,  then  a  recourse  is  had  to  the  strength, 
the  riches,  and  all  the  advantages  in  the  hands  of  the  controlling 
power.  Proscription  perverted  becomes  the  order,  not  to  further 
the  great  design  of  true  justice  and  morality,  but  to  maintain  a  self- 
ish prerogative.  The  cry  of  alarm  is  raised,  and  the  order  goes  from 
one  authority  to  another  until  it  reaches  the  most  obscure  individ- 
ual. A  close  surveillance,  such  as  deemed  necessary  in  time  of  war, 
besets  the  individual  conduct  and  expression.  A  mere  silence  is 
not  admissible.  A  fresh  confession  of  faith  or  allegiance  leaves  the 
individual  the  alternative  of  perjuring  himself  or  facing  an  opposi- 
tion that  is  determined  unto  the  death.  For  such  political  instances 
the  more  despotic  countries  of  the  Orient  present  the  most  vivid  ex- 
amples at  the  present  time  ;  but  for  the  religious  instances  the  most 
remarkable  are  in  the  dark  ages  of  the  past,  when  the  admonition 
of  the  priest  was  followed  by  the  excommunication  that  sapped  the 
moral  courage,  and  caused  the  life  to  be  miserable  under  a  curse 
which  popular  sentiment  made  effective,  and  which  ever  impended 
in  awful  threatening  over  the  head  of  the  stubborn.  Proscription, 
then,  meant  the  invasion  of  individual  rights  that  pressed  against  the 
inner  thought  and  soul,  and  turned  the  reverential  capacities  of  a 
person's  own  mind  against  himself,  leaving  him  a  conscientiousness 
of  foolish  hardihood,  sin,  or  fiendish  madness  and  blasphemy. 

Nothing  has  been  effected  by  this  principle  of  proscription  of 
24 


370  MYSTERY. 

much  consequence,  except  to  further  the  ambitious  and  selfish  de- 
signs of  a  deceived,  perverted,  or  unjust  element,  which  from  any 
cause  happened  to  be  in  power;  and  we  hail  with  pleasure  the  eras 
that  ushered  in  the  liberal  policy,  recognizing  the  equality  of  men 
and  liberty,  reasonably  unconditional. 

But  who  shall  be  charged  with  the  blood  of  those  who  have  been 
the  victims  of  a  barbarous  political  reign,  and  of  an  outrageous 
religious  persecution  ?  We  say,  charge  it  to  those  who,  under  more 
favorable  influence,  and  against  the  protest  and  expostulation  of  a 
struggling  humanity,  are  seeking  to  retain  the  dishonest  policy  and 
unseemly  customs  of  the  brutal  ages.  They  assert  that  they  mur- 
dered those  who  dissented  for  the  truth's  sake;  and  they  would 
bind  on  the  fetters  again,  watching  for  the  weak  and  unprotected, 
to  force  them  to  their  party  and  support.  Charge  it  to  those  who, 
in  positions  of  honor  and  trust,  esteem  it  a  matter  of  no  conse- 
quence to  sell  the  interests  and  liberties  of  the  masses,  who  are 
engrossed  with  the  cares  and  labors  of  life.  Turn  it  to  the  account 
of  the  proud,  the  scorner,  the  deceitful,  the  unjust,  the  selfish,  the 
sensual,  and  the  intelligent  thieves  of  society,  who  prop  the  influ- 
ence of  a  base  policy,  and  thereby  prey  on  the  defenseless.  In 
short,  if  any  man  be  caught  with  the  spirit  of  dictation,  with  unjust 
dealing,  or  with  proud  assumptions  against  his  fellows,  he  bears 
the  mark  of  those  who  oppressed  the  poor,  slew  the  just,  and  mur- 
dered and  tortured  without  mercy,  in  all  the  various  political  and 
religious  dispensations.  But  we  will  close  the  subject  of  the  fifth 
seal,  esteeming  it  to  be  pivoted  upon  the  important  principle  of 
human  liberty,  and  hence  to  suggest  the  abuses  which  have  been 
and  are  practiced,  as  is  noted  by  the  vision  of  John.  *'  And  when 
he  had  opened  the  fifth  seal,  I  saw  under  the  altar  the  souls  of  them 
who  had  been  slain  for  the  word  of  God,  and  the  testimony  which 
they  held;  and  they  cried  with  a  loud  voice,  how  long,  O  Lord,  holy 
and  true,  wilt  thou  not  judge  and  avenge  our  blood  of  those  who 
dwell  on  the  earth." 

It  is  said  that  "white  robes  were  given  to  every  one  of  them," 
and  that  they  should  **rest  a  little,"  until  the  reign  of  the  unjust  is 
fulfilled.  White  robes  aptly  refer  to  justification  in  a  figurative 
sense  and  the  **  waiting  until  their  brethren  should  be  slain,  as 
they  were,"  implies  a  continuation  of  a  state  of  things  of  which  we 
are  yet  to  deplore.  The  *' crying  with  a  loud  voice,"  of  course  a 
figure,  comes  by  contrast  from  what  is,  and  has  been,  the  state  of 
affairs,  and  what  are  the  real  requirements  of  individual  liberty.  For 
illustration:  We  are  not  alive  to  the  injustice  practiced  in  the  dark 
times  of  the  world,  until  these  late  periods,  when  we  realize  what 


MYSTERY.  371 

are  the  inalienable  rights  of  men.  Hence,  when  we  do  so  realize, 
by  contrast,  wrong  and  suffering  cries  aloud  from  the  past  as  well 
as  from  the  present,  in  the  same  spiritual  sense  that  the  blood  of 
Abel  was  said  to  demand  justice. 

In  turning  now  to  the  sixth  seal,  with  which  the  dispensation  of 
Christ  is  identified,  it  may  be  proper  to  remark  that  we  anticipate 
an  unfavorable  reflection  on  the  modes  of  scripture  interpretation 
and  religious  doctrine  as  now  entertained.  We  will  sincerely  ad- 
here to  the  philosophical  principles  laid  down  for  the  treatment  of 
this  peculiar  subject,  and  begin  by  inquiring :  What  think  you  of 
Christ  ?  In  order  to  not  be  misunderstood,  and  seem  to  underrate 
the  character  and  person  of  the  Savior,  we  will  first  make  answer 
as  to  what  we  think  to  be  his  best  character,  highest  office,  and 
nearest  relation  to  God.  To  say,  then,  that  he  was  of  good  charac- 
ter, is  not  satisfactory  ;  for  we  are  confronted  with  the  estimate  of 
the  Apostle,  who  says  he  was  without  sin.  The  logical  inference 
from  this  statement  is  readily  drawn  that,  as  no  man  is  without  sin, 
Christ  is  different  from  his  fellows,  whose  nature  he  partook;  so 
that  no  merely  positive  statement  of  good  character  is  applicable. 
We  will  therefore  say  that  he  walked  before  God,  and  was  perfect. 
In  the  second  place  he  was  specially  appointed  by  God  to  effect  a 
reform  in  the  world,  and  carry  the  same  to  a  perfect  consummation. 
Finally,  he  was  created  by  Him  who  is  one  forever.  He  was  the 
first-born  of  every  creature,  and  therefore  our  elder  brother,  best 
adapted  by  experience,  according  to  the  principle  of  progress,  to 
lead  off  in  subjects  of  faith  and  wisdom.  By  all  the  oracles  and 
statements  of  the  scriptures  and  the  dictates  of  reason,  we  feel  satis- 
fied in  this  comparatively  moderate  belief  and  expression.  Let  us 
see ;  there  is  more;  he  was  "set  for  a  sign"  that  should  be  " spoken 
against."  This  reminds  us  that  the  prominent  characters  of  the 
scriptures  have  served  to  furnish  us  pertinent  hints  of  future  events, 
as  well  as  of  the  various  hidden  influences  by  which  we  are  gov- 
erned. Adam,  Noah,  Abraham,  Moses,  and  David,  in  turn,  seem  to 
have  been  set  for  signs.  In  their  cases  we  had  to  reason  from  the 
remarkable  history  of  each  that  it  was  mystical  in  its  character,  or 
that  some  noticeable  element  of  modern  times  bore  a  striking  like- 
ness to  the  details  of  the  history.  But  in  this  case  it  is  plainly 
stated  that  Christ  is  set  for  a  sign  ;  so  that  it  is  not  necessary  to  ar- 
gue the  probability  of  the  figurative  import  of  his  life  and  death. 

What,  then,  can  the  person  of  Christ  typify  in  the  fortunes  that 
are  recorded  of  him  in  the  New  Testament  account?  He  was  a 
chief  agent  in  the  revealed  instruction  of  the  Bible  ;  and,  therefore, 
if  a  type  at  all,  must  be  one  of  a  very  general  character  relating  to 


372  MYSTERY. 

that  agency.  He  was  prominent  as  the  expression  of  the  Father, 
through  the  revealed  sj'stem ;  so  that,  if  a  type,  he  must  be  one  re- 
lating to  the  general  instruction  coming  through  revelation. 

It  is  said  that  he  is  set  for  a  sign  of  the  "  falling  and  rising  again 
of  many  in  Israel,"  thereby  indicating  that  it  is  relating  to  princi- 
ples and  doctrines ;  for  Israel,  in  a  general  sense,  being  interpreted 
to  mean  the  general  doctrines  of  the  revealed  system,  he  could  not 
be  a  sign  relating  to  Israel  without  being  applicable  to  doctrinal 
fortunes.*  True  it  isthat  Israel  has  a  more  extended  meaning  in 
some  cases,  not  only  including  the  doctrinal  subjects  of  revelation, 
but  also  those  persons  who  became  identified  with  an  interest  in 
them.  But  the  term  Israel  also  applies  to  Jacob  particularly,  and 
his  seed,  in  a  more  general  sense.  When  the  significance  of  Jacob 
and  his  seed  is  extracted  from  the  Jewish  types,  it  reveals  the  prin- 
ciple of  reason  and  the  whole  scriptural  doctrines,  as  is  explained 
on  the  subject  of  Abraham. 

Christ,  therefore,  as  a  sign  relating  to  Israel,  must  necessarily  in- 
timate a  prophetic  shadow  of  the  doctrinal  points  of  the  Bible,  as 
well  as  of  the  whole  body  of  the  church,  as  they  are  subjected  to 
the  events  and  circumstances  of  life. 

The  principles  that  were  inculcated  by  the  efforts  of  the  prophets 
and  apostles  are  subject  to  many  influences,  and  are  in  a  situation 
to  be  affected  unfavorably  by  many  circumstances  conspiring  to  give 
them  a  wrong  coloring.  Hence,  nothing  is  more  natural  than  that 
the  occasion  of  the  death  and  resurrection  of  Christ  should  be 
availed  of  to  cast  a  significant  glance  at  some  of  the  destinies  of  the 
religious  foundations  of  belief. 

The  crucifixion  and  death  of  Christ,  though  happening  naturally 
enough,  is  a  noticeable  incident,  even  in  the  times  when  marvels, 
miracles,  and  signs,  were  flitting  before  the  eyes  of  an  expectant 
people,  who  were  impatient  to  bring  in  the  kingdom  of  peace  and 
penetrate  the  future  destinies  of  the  church.  There  could  be  no 
necessity  for  the  crucifixion,  merely  as  a  sign  of  future  events, 
neither  for  any  purpose  of  righteousness  could  the  same  suffering 
be  demanded;  but,  as  in  the  course  of  things,  naturally,  the  Jews 
condemned  Jesus  to  death,  and  there  followed  the  phenomena  of 
resurrection,  we  may  well  judge  that  that  death  was  determined  for 
the  purpose  of  establishing  so  important  a  doctrine  as  that  of  im- 
mortality. When,  therefore,  the  death  and  resurrection  were  de- 
termined, it  would  be  in  keeping  with  the  mystical  character  of  the 
scriptures,  to  add  some  features  and  portray  a  sign  of  future  doc- 
trinal fortunes.     The  account  of  Adam  and  its  application  to  the 

*See  pages  112  to  122. 


MYSTERY.  873 

churcli  reveals  a  perversion  of  doctrine,  of  which  the  sacred  oracles 
take  note,  and  pointedly  anticipated.  If  it  has  done  so  by  means  of 
one  figure,  it  is  probable  that  some  other  sign  is  made  to  typify  a 
similar  misfortune.  Now,  does  the  fact  of  Jesus'  death  and  resurrec- 
tion present  a  true  picture  of  the  sufferings  of  the  church  through 
error,  and  of  its  hopes  through  the  knowledge  of  the  truth?  We 
submit  the  proposition,  that  the  doctrines  of  the  Bible,  correspond- 
ing to  the  spiritual  Israel,  have  been  corrupted,  and  that  it  has  con- 
sequently involved  a  perplexity  and  distress  upon  the  whole  fabric 
of  Christianity. 

"We  should  say  that  Christianity  has  been  subjected  to  disaster  by 
the  appearances,  circumstances,  and  current  jDhrases  extant  at  the 
time  of  its  origin,  and  that  it  remains  under  a  curse,  because  of  a 
missapprehensiou  of  the  terms  of  sacred  writings,  through  that 
same  circumstantial  coloring.  Take  for  illustration,  the  doctrine  of 
Christ,  which  is  embodied  in  the  subject-matter  of  God's  agency, 
and  who  can  entertain  the  prevailing  notion  respecting  it,  and  still 
feel  that  the  Bible  is  true  and  consistent,  reasonable,  and  just, 
through  all  the  plan  of  revelation  and  instruction.  The  more  can- 
did adherents  of  Trinitarian  faith,  find  it  convenient  to  fall  back  on 
the  plea  of  inexplicable  mystery,  accepting,  as  a  matter  of  course, 
the  implication  that  matters  Of  belief  are  not  founded  on  evidence 
and  addressed  to  the  intelligence.  Thus  it  is;  while  the  whole  world 
is  governed  by  facts  and  consistency  of  evidence,  the  religious  insti- 
tution makes  itself  an  exception,  and  is  contemned  and  tolerated 
at  the  same  time.  Or,  rather,  because  it  has  practical  virtue  that 
helps  the  harmony  of  civil  government,  it  is  humorously  supported; 
or  is  rejected  and  railed  upon,  as  suits  the  fancy  and  interests. 
Nevertheless  the  sorrowful  and  dying  will  turn  hither  desperately, 
struggling  to  believe,  and  there  receive  consolation  and  hope  in 
spite  of  all  this. 

Now  what  is  this  weakness  that  has  caused  the  errors,  and  left  a 
lack  of  complete  comeliness?  Why  is  it  that  we  are  forced  between 
conflicting  quotations  and  receive  an  impression  of  contradictory 
revelation  ?  We  repeat,  it  is  the  circumstantial  and  current  phrases 
of  the  time  when  Christianity  was  instituted. 

As  regards  the  divinity  of  Christ,  we  may  state  that  the  doctrine 
is  much  supported  by  the  stress  which  is  laid  on  the  sonship  of 
Jesus.  As  a  simple  figure  to  show  the  favor  and  support  of  the 
Creator,  it  answered  a  legitimate  purpose,  but  when  receiving  a 
molding  from  the  hand  of  Greek  philosophy,  which  recognized  a 
god  on  every  hill  and  in  every  valley,  it  became  an  easy  matter  to 
lose  sight  of  the  grand  doctrine  of  Jewish  faith,  and  to  contradict 


374  MYSTERY. 

the  spirit  of  the  law  and  commandment  by  admitting  a  figure  of 
speech  to  suggest  a  special  divine  nature  in  the  person  of  Christ. 

We  are  not  to  lose  sight  of  the  fact  that  Isaiah,  when  speaking 
of  Christ,  the  Messiah,  and  saying  that  he  should  be  called  the 
'*  everlasting  Father,"  *' the  mighty  God,"  was  breathing  the  sur- 
rounding atmosphere  of  expression.  In  those  times  great  rever- 
ence was  paid  to  the  memory  of  those  who  by  virtue,  faith,  or  valor, 
had  instituted  a  beneficial  inheritance  for  their  posterity.  Such 
persons'  deeds  and  memory  were  revived  by  each  generation,  and 
they  claimed  to  be  the  direct  children  of  such  patriarchs,  even 
though  the  latter  had  been  dead  a  thousand  years.  Thus  the  name 
of  the  fathers  became  sacred  and  lasting.  Adam,  Noah,  and  Abra- 
ham furnish  good  illustrations.  The  Israelites  esteemed  Abraham 
as  their  everlasting  father,  and  it  is  highly  probable  that  the  tribal 
system  of  government  of  the  ancient  times  contributed  to  establish 
this  reverential  perpetuation.  Almost  every  people  have  some  per- 
sonage looming  up  in  their  history,  whose  name  they  hold  in  high 
esteem,  and  whom  it  is  their  glory  to  identify  with  themselves. 
But  at  a  period  when  this  reverence  of  good  men  and  heroes  was 
at  its  highest  point,  a  prophecy  concerning  him  whose  going  forth 
has  been  from  the  beginning,  and  who  was  destined  to  institute, 
correct,  and  perfect  the  religious  system,  could  not  fail  to  be 
stamped  with  that  circumstantial  coloring.  Hence  the  term  *'  ever- 
lasting Father"  means  much  less  than  the  name  of  Him  who  is  God 
over  all.  Of  course,  as  it  is  presented  to  our  notice  without  a 
thought  of  these  modifying  conditions,  and  written  with  capitals 
in  such  a  manner  as  to  imply  the  name  of  the  Deity,  the  term  seems 
a  barrier  to  the  idea  of  God's  unity  and  Christ's  absolute  humanity; 
but  it  is  just  these  accompanying  circumstances  which  makes  the 
difference  and  leaves  it  possible  to  reason  correctly,  or  to  erro- 
neously blunder. 

The  same  principle  governs  the  term  "mighty  God,"  which  is 
another  of  the  descriptive  terms  of  the  Messiah.  The  idea  of  gods 
many  and  mighty,  was  the  rule  of  the  time,  and  Isaiah  doubtless 
spake  in  view  of  the  sentiment  reverting  in  favor  of  Christ,  wherein 
the  heathen,  speaking  in  the  strain  of  their  own  ideas  of  heroes 
and  gods,  would  accord  to  him  the  chief  honor  over  their  sages  and 
deities.  It  simply  says  that  he  shall  be  called  the  mighty  God,  and 
this  coming  from  a  period  of  time  when  nine  tenths  of  the  world 
believed  in  many  mighty  gods,  and  implying  too  that  this  acknowl- 
edgment should  come  from  these  same  believers  in  a  plurality  of 
deities,  what  is  more  natural  than  it  should  be  expressed  in  this 
way;  for  the  prophecy  su^Dposes  a  successful  reign  of  Christianity 


MYSTERY.  375 

wherein  these  nine  tenths  of  the  world's  inhabitants  would  be  in- 
volved, and  assume  a  new  attitude  reflecting  on  the  worship  of  the 
past  and  the  utility  of  the  heathen  philosophy. 

It  would  seem  out  of  place  to  compare  men  to  gods  in  these  times, 
but  under  a  different  situation  in  former  times,  when  the  idea  of 
numerous  powerful  spirits  and  persons  prevailed,  it  became  conven- 
ient to  address  even  Kevelation  through  the  popular  notion. 
An  instance  is  furnished  by  one  of  the  prophets,  purporting  to  be 
addressing  the  heads  of  the  people  in  the  name  of  the  Lord.  It 
reads:  *'  I  said  ye  are  gods,  but  you  shall  die  like  men,"  etc.,  etc. 
Such  an  expression  was  made  with  reference  to  the  prevailing  ideas 
at  the  time,  and  is  merely  circumstantial — not  of  absolute  implica- 
tion. For  instance:  because  Eevelation  refers  to  heathen  notions, 
and,  for  convenience  sake,  makes  mention  of  deities  according  to 
the  philosophy  prevailing  at  the  time,  we  are  not  to  infer  that  it 
indorses  the  belief  of  the  idolaters.  If  this  applies  in  one  instance 
under  the  same  circumstances,  it  will  apply  in  another;  and  hence 
Isaiah  means  just  about  as  much  by  saying  that  the  Messiah  should 
be  called  the  mighty  God  as  the  other  prophet  did  who  called  the 
heads  of  the  people  gods.  In  both  cases  the  form  of  expression 
comes  from  a  pressure  and  prevalence  of  heathen  philosophy. 

The  first  chapter  of  John,  commencing  with:  ''  In  the  beginning 
was  the  Word,  and  the  Word  was  God,"  does  not  mean  the  name 
or  person  of  Christ.  It  is  rather  a  statement  of  the  expression  and 
agency  of  God — if  you  will,  the  idea  of  the  Holy  Spirit,  as  known 
to  the  ancients,  presented  in  a  general  and  historic  form.  But  at 
the  fourteenth  verse  of  the  chapter  in  question,  this  expression  of 
God  becomes  identified  with  Christ,  by  his  saying  that  the  *' Word 
became  flesh  and  dwelt  among  men."  All  the  terms  before  this  in 
that  chapter  refer  to  the  authority,  expression,  and  agency  of  God, 
as  known  through  any  and  all  persons,  spirits  and  angels  from  the 
beginning. 

The  statement  concerning  **the  light,"  of  which  John  bare  wit- 
ness, does  not  alter  the  case;  for,  as  we  have  said,  in  the  fourteenth 
verse,  Christ  is  identified  with  the  light,  and  though  the  reference 
to  the  light,  and  John's  bearing  witness  of  it,  seems,  at  first  sight, 
to  refer  to  the  person  of  Christ,  and  to  center  on  him,  rather  than 
to  continue  the  subject  in  the  general  idea  of  all  agencies,  as  the 
manifestations  of  life  and  truth  from  God,  yet  it  only  does  so  be- 
cause Christ  was  particularly  identified  with  the  expression  of  the 
Deity. 

The  old  prophets  were  accustomed  to  open  their  statements  by 
saying:  *'  The  Word  of  the  Lord"  came  to  this  or  that  prophet,  as 


376  MYSTEEY. 

the  case  may  be;  and  it  is  true  that  from  the  beginning  we  hare 
only  known  of  God  and  His  law  through  His  special  agents.  By 
them  He  has  made  the  worlds  and  ever  makes  known  His  will.  The 
light  which  lightens  every  man  comes  through  them;  and  there  are 
innumerable  angels  and  spirits  who  wait  at  His  will.  Through 
these  the  light  and  truth  from  the  Creator  find  expression.  How 
can  we  personate  that  expression,  except  by  the  term  that  the  an- 
cients called  it,  viz.,  the  Spirit?  At  Christ's  time  it  w^as  denomi- 
nated the  Holy  Ghost.  John  further  varied  the  term  by  calling  it 
the  Word.  He  did  not  do  so  without  the  precedent  of  the  prophets. 
It  was  the  Word,  the  command,  the  special  direction,  and  the  ap- 
pointed agent  by  which  the  worlds  were  created,  as  it  is  said,  '*  He 
commanded  and  it  stood  fast,"  which  in  this  case,  as  most  always, 
it  supposes  that  an  immediate  agency  was  called  into  requisition. 
Is  the  writings  of  the  Bible  of  divine  authority?  Then,  if  so,  it  is 
the  Word — the  expression.  Did  Christ  act  and  speak  through  the 
authority  of  God?  If  so,  then  through  the  flesh  we  had  a  mani- 
festation of  the  Word.  It  was  the  expression  of  God.  John  is 
still  more  spiritual  in  his  statement,  and  adds  that  the  "Word 
was  God."  Here,  again,  the  circumstances  under  which  he  made 
this  statement  are  to  be  considered.  He  has  just  referred  to  the 
beginning,  which  we  are  to  understand  as  meaning  the  earliest 
sacred  history.  His  mind  had  reverted  to  the  visits  and  charges  of 
the  angels  as  ministered  to  the  ancients,  when  they  stood,  talked 
and  reasoned,  or  sat  and  ate  with  men,  and  all  the  time  being  es- 
teemed and  denominated  as  God  ;  as  in  the  case  of  the  angel  who 
went  before  the  children  of  Israel,  whose  image  was  esteemed  by 
Moses  as  that  of  God. 

The  spirit  that  went  before  the  armies  in  a  cloud  by  day  and  a 
pillar  of  fire  by  night,  was  claimed  to  be  God  with  them;  and  from 
this  visible  manifestation,  wherein  Moses  talked  with  God,  down 
to  the  faint  whisper  of  the  dream  and  vision  of  the  night,  all  was 
of  the  Creator,  all  was  this  expression,  all  ^was  God.  The  spirit 
manifested  the  wiJl  and  Word  of  the  Maker,  and  without  regard  to 
who,  and  what  was  the  agent,  it  was  recognized  as  the  Word  and 
light.  Not  only  so,  but  because  it  was  declared  that  they  could  not 
see  the  very.  God  and  live,  they  accepted  this  expression,  and 
esteemed  it  as  the  only  visible  manifestation  of  God  to  be  denomi- 
nated. Thus  the  word,  as  known  through  the  Holy  Spirit  to  the 
ancients  was  God.  But,  says  one,  the  Holy  Spirit,  or  Ghost,  is  a 
person  in  the  Godhead  at  least.  No,  not  so.  It  has  been  personi- 
fied for  convenience  sake,  because  of  God's  authority  supporting 
numerous   agents,  and   especially,  and  in    a  mysterious   manner 


MYSTERY.  377 

Operating  through  disembodied  spirits.  In  all  such  cases  it  is  evi- 
dent that  these  innumerable  servants  must  be  endorsed,  and  because 
of  this  necessity,  we  have  the  authority  of  God  involved  in  a  sacred 
connection  with  His  agencies,  and  especially  as  relates  to  the  mar- 
velous manifestation  of  spirits  in  this  agency,  and  by  this  authority. 
How  can  you  make  a  person  out  of  the  simple  authority  of  God? 
Criticise  every  manifestation  and  account  of  what  purports  to  be 
the  Holy  Ghost,  and  you  will  find  that  it  is  but  the  authority  of  God 
in  connection  with  an  agent,  or  agents.  Can  you  sin  against  the 
authority  of  God?  You  can;  but  you  can  no  more  make  a  separate 
person  of  the  Holy  Spirit  than  you  can  make  a  person  of  an  order 
from  high  heaven  to  preach  the  gospel.  Then  you  will  say,  why 
has  the  manifestations  of  what  purports  to  be  the  Holy  Spirit,  beea 
attended  by  such  power?  Why,  simply  because  the  Almighty  backs 
up  his  orders  and  purposes  by  sending  angels  and  spirits  to  execute 
his  will.  Suppose  the  Almighty  call  upon  a  wicked  city  to  repent, 
and  they  contemptuously  slight  the  admonition,  who  is  sinned 
against?  You  will  say,  God.  But  suppose  that  that  admonition 
was  conveyed  through  an  agent,  a  very  weak  and  small  one,  but 
that  the  order  came  with  sufficient  evidence  hat  it  emanated  from 
God.  Then  to  treat  the  order  with  contempt,  who  is  sinned  against  ? 
Is  it  not  the  authority  of  God?  There  is,  indeed,  a  difference  be- 
tween sending  an  order,  and  personally  delivering  it.  And  as  it 
has  been,  and  is  the  manner  for  the  Almighty  to  operate  through  an 
agency,  we  have  the  personation  of  the  Holy  Ghost,  the  same  as  we 
have  the  expression,  or  word,  becoming  God.  Still  you  will  ask, 
why  did  Paul  make  the  three  distinctions?  In  a  great  measure,  for 
the  reasons  we  have  mentioned.  God  being  the  first  cause,  the  de- 
signer of  all  things  in  heaven  and  earth,  emanates  all  orders  for  the 
created  world.  Hence,  the  one  distinction.  Then  comes  a  chief 
agent,  who  has  an  office  above  the  angels,  to  execute  the  will  and 
mind  of  the  Creator,  and  therefore  comes  the  distinction  concern- 
ing Christ.  Still  there  are  innumerable  spirits,  angels,  persons, 
and  men,  who  may,  and  do  execute  the  will  of  God.  These  must 
be  supported  in  their  mission  by  the  power  of  heaven;  therefore, 
comes  a  third  distinction,  which,  because  it  is  peculiar  and  involves 
men  and  angels,  and  most  of  the  expressed  will  and  workings  of 
the  Creator  from  the  beginning,  is  apt  to  be  denominated  by  varied 
names,  and  to  be  misunderstood. 

This  latter  division  does  not,  and  cannot  mean  a  particular  per- 
son, though  a  particular  person  in  some  sacred  mission  may  illus- 
trate this  distinction.  The  life,  spirit  and  veneration  that  belong 
to  this,  lie  in  the  fact  of  the  Creator's  vested  authority,  and  there- 


378  MYSTERY. 

fore  the  term  Holy  Spirit  is  a  proper  one,  and  the  classification  of  the 
heavenly  powers  seems  philosophically  correct. 

Again,  you  will  say,  why  did  the  Apostle  speak  of  the  Holy 
Ghost  as  a  certain  person  who  should  come  and  comfort?  We 
answer  that  as  it  was,  or  is,  manifest  to  the  feelings  of  an  indi- 
vidual, it  may  be  through  a  person  or  spirit  indeed,  and  so  the 
person  in  the  objective  position  would  realize  it.  For  this  reason 
the  Apostle  would  speak  of  the  situation  as  the  individual  would 
experience  it. 

As  for  the  office  of  the  Holy  Ghost  being  particularly  for  one  of 
comfort,  it  is  not  the  case.  It  is  in  accordance  with  what  the  order 
from  Heaven  may  be;  possibly  one  of  comfort;  perhaps  one  of 
worry  and  pain;  and  perhaps  of  vengeance  and  destruction.  In 
the  case  of  which  the  Apostle  speaks  it  is  one  of  cheer  and  hope. 
The  particular  means  by  which  that  was  effected  on  each  individual 
lies  with  the  secrets  of  the  spiritual  world,  where  matter  has  its 
brightest  form;  where  the  economy  and  strength  of  the  elements 
are  perfected,  and  where  the  Almighty  avails  himself  of  all  the  in- 
animate though  subtle  and  powerful  forces,  as  well  as  of  all  living 
persons  and  spirits  innumerable.  The  term  "  only  begotten  Son 
of  God"  has  given  much  strength  to  the  doctrine  of  Christ's  di- 
vinity. The  idea  attached  to  an  only  begotten  son  is  one  of  special 
privilege,  at  least,  and  as  applied  to  Christ,  when  the  world  teems 
with  intelligent  creatures,  the  handiwork  of  the  Almighty,  it  looks 
indeed  like  isolating  us  from  the  same  nature  and  inheritance. 

It  is  to  be  observed,  however,  that  this  term  occurs  in  connection 
with  the  statement  of  John  that  the  Word  became  flesh  and  dwelt 
among  men;  "and  we  beheld  his  glory,  as  of  the  only  begotten  of 
the  Father  full  of  grace  and  truth."  John  had  given  a  brief  history 
of  the  Word,  and  after  finding  it  identified  with  Christ,  and  realiz- 
ing so  much  of  the  fulfillment  of  the  Messiah's  mission  in  him,  and 
knowing  as  he  did  the  special  honors  attaching  to  the  notion  of  the 
Jewish  Savior,  he  makes  use  of  the  term  **  only  begotten."  Without 
any  reference  to  the  idea  of  Christ's  divinity,  he  had  the  specialty 
of  Christ's  mission  to  suggest  the  term,  for  he  undoubtedly  was 
understood  to  be  the  chief  agent  in  the  covenant  of  grace.  The 
Jewish  notion  of  the  Messiah  was  one  that  vested  in  him  the  honors 
of  heaven  and  earth  by  the  direct  appointment  of  Jehovah,  and 
from  the  whole  tenor  of  their  scriptures,  and  the  sayings  of  the 
prophets,  they  were  aware  that  Christ,  by  untold  sufferings  and 
training,  should  be  prepared  for  the  divine  favor  as  no  other  man 
had  been.  As  he  was  devoted  to  this  destiny,  he  was  delivered 
over  to  pains,  checks,  and  sorrows,  until  pressed  into  accord  of  sym- 


MYSTERY.  379 

pathy  with  the  poor  and  suffering.  All  the  adversities  that  arrest 
the  careless  and  gradually  perfect  the  character  into  a  serious  and 
substantial  cast,  were  turned  against  him.  The  necessities  of  the ' 
world,  through  the  advance  of  wickedness  and  the  intricate  ques- 
tions of  the  mind  and  conduct,  seemed  to  demand  that  virtues  and 
wisdom,  in  advance  of  the  regular  and  natural  stage  of  progress, 
should  be  summoned  to  the  rescue.  Under  the  plan  of  the  Creator, 
which  accords  a  perfect  freedom  of  will,  this  could  not  be  done  on 
any  other  principle  than  the  natural  means  of  appealing  to  the  ex- 
perience, and  it  would  seem  that  the  mad  rush  of  perversion  de- 
manded a  more  speedy  remedy  than  was  afforded  by  the  most  ex- 
perienced and  perfect  person  of  the  times.  The  first-born  of  every 
creature  even  did  not  fill  the  necessities  verging  in  the  no  distant 
future;  and  for  the  want  of  knowledge  and  moral  principle,  ruin 
and  destruction  threatened.  None  know  the  scenes,  times,  stages 
and  changes  with  which  the  eternity  of  the  past  has  exercised  the 
creature  since  in  the  beginning  God  created  the  heavens  and  earth. 
Then  the  spirits  came  and  went,  struggling  under  a  development 
mixed  with  pain  and  pleasure;  but  the  natural  and  progressive 
prospect  was  dimmed,  and  there  was  no  man  to  save — no  knowl- 
edge and  virtue  equal  to  the  emergency. 

Then  came  the  determinate  counsel  of  the  Maker.  He  said :  I 
will  arrest  the  order  of  natural  progress,  wherein  the  creature  gath- 
ers experience  in  a  life  of  enjoyment  with  ordinary  checks  and  chid- 
ing. I  will  mold  a  thoughtful,  sympathetic,  and  attentive  charac- 
ter, for  wisdom  is  at  every  point  and  cries  at  every  corner ;  but  none 
will  hear  or  care.  I  will  spoil  pleasure,  make  sadness,  grief,  and 
madness  of  soul,  to  see  if  there  be  one  on  whom  knowledge  can  be 
forced  in  advance  of  the  age,  that  I  may  prepare  him  for  a  captain 
for  men's  guidance  and  salvation.  I  am  jealous  of  my  authority. 
The  angels  are  at  fault.  Who  shall  go  forth  through  the  various 
stages  of  existence  and  stand  for  me  there,  and  not  commit  folly  ? 
I  must  prepare  terrors  and  woe  for  my  chosen  child  until  the  stand- 
ard is  reached.  I  will  not  destroy  all ;  neither  will  I  unnaturally 
force  the  will.  If  there  is  but  one  who  will  stand  the  test,  it  will 
serve  the  purpose.  Then  the  selection  was  made.  The  elder  of 
the  created  spirits  di'ew  aside,  suffered  and  learned,  and  was  made 
to  suffer  in  order  that  he  might  learn;  suffered  by  the  means  of 
knowing  and  anticipating  the  evils  and  woes  in  store,  realizing  the 
burden  of  reform,  the  opposition  of  the  ungodly,  and  the  continual 
check  and  chastisement  of  the  Ruler  of  all. 

Now,  the  whole  tenor  of  the  scriptures  goes  to  show  that  Christ 
has  drunk  of  the  cup  somewhat  after  the  above  manner,  and  for  the 


380  MYSTERY. 

above  mentioned  purpose.  The  prophets  of  old  understood  as 
much ;  and  at  the  same  time  believed  that  this  necessity  of  extraor- 
dinary measures  and  consequent  suffering  was  the  destiny  of  some 
one  individual,  who  thereby  would  be  perfected  to  meet  the  require- 
ments of  the  times.  If  this  be  a  fact,  then  we  can  estimate  the  im- 
port of  the  term  ''only  begotten  of  the  Father,"  without  any  special 
reference  to  the  divinity  of  Christ.  The  grand  question  is  :  Would 
the  Almighty  accept  Jesus  as  the  Savior  without  his  undergoing 
that  preparatory  course  which  would  insure  the  honor  of  the  divine 
authority,  and  an  experience  and  wisdom  equal  to  the  continual  ne- 
cessity ?  If  not,  then  we  have  Jesus  of  Nazareth,  the  only  begotten 
of  the  Father,  in  the  sense  and  idea  of  the  Jewish  Messiah,  because 
he  was  signally  devoted  for  that  purpose,  and  finally  prepared,  in- 
dorsed and  accepted  by  the  Father,  as  none  other  ever  had  been, 
and  perhaps  as  none  other  would  ever  desire. 

Then,  waiving  the  point  of  divinity,  the  advantages  are  doubly 
with  the  Messiah.  First :  being  the  first-born,  his  knowledge  is 
greater,  in  the  natural  course  of  things.  Then,  being  made  to  yield 
to  extra  instruction  in  order  that  a  leader  may  be  furnished  the 
world,  he  becomes  the  guide  and  light  of  all  men. 

Jesus  says  of  himself  :  He  that  seeth  me  seeth  the  Father ;  and 
this  statement  presents  another  stumbling-block.  We  will  let  him 
explain  himself :  "  Believe  me,  I  am  in  the  Father  and  the  Father 
in  me."  What  more  can  be  made  of  this  than  that  Jesus  displayed 
the  qualities  and  disposition  of  the  Creator,  and  that  he  felt  con- 
scious of  an  integrity  in  his  office  and  mission?  Enumerate  the 
qualities  and  attributes  of  the  Maker,  and  then  observe  the  lives 
and  characters  of  the  prophets  and  good  men.  Many  of  them  dis- 
play a  likeness  of  the  Father.  In  many  cases  it  was  their  mission 
to  do  so.  Is  it  still  true  that  God  is  known  by  his  agency  only,  so 
much  so  that  the  expression  and  agency  of  his  appointment  has 
been  esteemed  and  denominated  God  ?  Of  Christ,  who  is  the  chief, 
was  it  blasphemy  for  him  to  claim  the  likeness  of  the  Creator,  be- 
ing filled,  as  he  was,  with  his  purposes  and  benevolence  ?  But  we 
should  not  be  unmindful  of  the  brief  and  figurative  manner  in  which 
it  was  the  nature  of  the  Savior  to  express  himself.  In  fact  it  seemed 
difficult  for  him  to  speak  literally  and  direct.  Ascribe  whatever  rea- 
son you  may,  there  remains  the  fact  that  it  was  characteristic  of 
him  ;  and  this  should  always  be  taken  into  account.  The  revelator 
John  was  constituted  in  the  same  mold,  and  is  remarkable  for  the 
same  figurative  and  spiritual  mode  of  expression.  "  Hast  thou  been 
so  long  with  me,"  said  he,  in  answer  to  one  of  the  apostles,  who 
asked  to  be  shown  the  Father,  and  it  would  suffice  him,  "  and  hast 


MYSTERY.  381 

not  seen  me  ?"  *'  It  is  easier  for  a  camel  to  go  through  the  eye  of  a 
needle  than  for  a  rich  man  to  enter  the  kingdom  of  heaven,"  said 
he,  on  another  occasion. 

And  again:  "You  must  be  born  again,  or  you  cannot  enter  the 
kingdom  of  heaven."  Such  statements  as  these  sound  strange  or 
startling,  but  after  all,  when  explained  by  himself,  are  easy  enough 
to  conii^rehend.  However,  the  explanation,  as  furnished  by  him- 
self, shows  that  the  first  statements  were  not  full  enough  to  do 
justice  to  current  language.  He  appears  to  take  it  for  granted 
that  reason  and  common  sense  will  supply  the  lack,  but  after  all 
presumes  too  much  on  a  spiritual  appreciation  of  his  sayings. 

Jesus  said:  "If  ye  had  known  me,  ye  should  have  known  my 
Father;  and  henceforth,  ye  know  him  and  have  seen  him."  These, 
and  many  other  like  sayings,  are  modified  by  the  consciousness  of 
spiritual  likness  to  God,  the  Father,  that  Jesus  possessed,  and  are 
modified  too  by  his  bent  to  figurative  language,  and  by  the  numer- 
ous off-setting  expressions,  that  plainly  confirm  the  absolute  human- 
ity of  Christ. 

He  says,  further,  that  "what  ye  ask  in  my  name,  that  will  I  do," 
thus  intimating  the  propriety  of  addressing  prayers  to  him,  as  hav- 
ing the  power  within  himself  to  grant  and  perform.  But  a  close 
examination  of  the  sentence  will  show  that  he  means  that  he  will 
execute  the  order  of  God  in  consummating  anything  that  the  Father 
shall  determine. 

The  clause,  "What  ye  ask  in  my  name,"  implies,  a  prayer  ad- 
dressed to  God  in  accordance  with  the  mode  of  faith  brought  to 
light  by  Christ;  and  for  him  to  say  that  he  will  do,  or  execute,  the 
granting  of  that  prayer  can  only  mean  that  as  he  is  the  chief  agent 
in  the  whole  angelical  forces,  by  whom  God  visibly  does  anything 
and  everything  secondarily;  he  will  therefore  perform  the  direction 
of  Jehovah.  If,  indeed,  it  be  true,  that  all  the  works  of  God  are 
performed  through  agents,  and  Christ  is  the  chief  and  first  of  all 
intelligent  ones,  then  by  him  in  the  latter  designs  of  divine  power, 
in  a  subordinate  position  of  execution,  under  God,  but  chief  over 
the  other  agents,  were  the  elements  controlled  and  adjusted,  and 
worlds  created.  By  him  were  all  the  net-works  of  God's  dispensa- 
tion woven  and  perfected,  and  the  details  of  grace  and  mercy  effected. 
Hence,  the  answering  of  prayer,  as  executed  in  the  mysterious  man- 
ner of  the  spiritual  s^^here,  is,  indeed,  the  office  and  work  of  Christ, 
when  in  the  sphere  of  his  whole  power  and  spiritual  relation.  For 
all  this  he  supposes,  by  the  tenor  of  his  language  that  you  will 
settle  the  matter  of  request  or  entreaty  with  God,  the  Father  of  all, 
and  that  for  him  is  the  office  to  second  and  perform  the  divine 
favor. 


382  •  MYSTERY. 

Again,  lie  says:  ''No  man  hath  ascended  into  heaven;  but  he  that 
came  down  from  heaven,  even  the  Son  of  Man,  which  is  in  heaven." 
This  statement,  at  first  sight,  is  apparently  a  claim  of  peculiar  privi- 
ledge,  which  is  construed  to  mean  a  different  nature  for  the  Savior. 
It  will  be  seen  that  while  he  yet  spoke  in  this  manner,  being 
on  the  earth,  he  places  the  present  tense,  and  says:  "  Even  the  Son 
of  Man  which  is  in  heaven."  The  question  therefore  arises,  whether 
or  not  he  meant  a  peculiar  degree  and  state  of  spiritual  knowledge, 
which  only  he,  on  account  of  exclusive  devotedness,  had  attained 
to.  The  import  of  the  language  looks  like  this:  None  but  I  have  as- 
cended into  heaven  fully,  and  it  is  a  state  that  I  enjoy  on  the  earth 
above  others,  and  to  a  greater  degree  when  out  of  the  flesh.  The 
**  coming  down  from  heaven,"  implies  some  disadvantage  by  reason 
of  this  state  of  existence.  It  will  be  remembered  that  Christ  claims 
a  pre-existence  in  a  spiritual  state,  and  the  scriptures  intimate  that 
he  has  physically  and  frequently  visited  the  world  from  the  beginning. 
It  appears  that  these  physical  visits,  wherein  the  flesh  and  nature 
of  our  present  organization  is  assumed,  are  the  exceptions  to  the 
general  life  of  Christ.  Not  only  so,  but  the  law  of  our  present 
existence  appears  to  bar  much  of  the  knowledge,  memory,  and 
strength  of  the  spiritual  state,  so  that  in  submitting  to  the  law  of 
this  life,  there  has  to  be  a  comparative  descent  from  that  comprehen- 
sive knowledge  and  power  belonging  to  the  being  under  a  different 
law.  However,  this  would  not  account  for  the  exclusive  privilege 
of  Christ  entering  heaven;  because,  if  a  special  divine  nature  is  de- 
nied the  Savior,  whereby  he  is  revealed  as  the  proper  pattern  of 
what  humanity  is,  has  been,  and  is  capable  of,  the  same  pre-existence 
may  be  claimed  for  the  whole  family  of  men;  so  that  if  Christ  lost 
anything  by  descending  to  this  state  of  life,  so  did  all  others  who  are 
under  the  veil  of  the  flesh.  Therefore,  Christ's  intimated  prerogative 
of  being  in  heaven,  rests  altogether  on  his  superior  knowledge,  ex- 
perience, spirituality  and  perfection,  in  any  state  of  existence,  where 
he  may  be  placed  with  his  fellows. 

The  Jewish  idea  of  heaven  was  a  proximity  to  the  presence  of 
God ;  and  it  is  probable  that  he  who  felt  conscious  of  both  doing 
God's  will  and  manifesting  his  likeness,  being  seconded  with  power 
from  on  high,  and  surpassing  any  other  who  came  in  the  name  of 
the  Lord,  must  have  realized  that  no  man  had  filled  the  standard  of 
the  Jewish  notion  of  heavenly  favor  but  himself.  Besides,  this 
statement  comes  from  one  whose  manner  was  to  speak  briefly,  leav- 
ing it  to  the  imagination  of  the  hearer  to  supply  the  modifying 
clauses,  in  accordance  with  the  whole  tenor  of  his  doctrine. 

It  was  just  like  the  Savior,  as  is  plain  from  his  sayings,  to  say 


MYSTERY.  383 

briefly  that  none  had  ascended  into  heaven  but  himself,  when  he 
simply  meant  that  none  had  attained  to  that  degree  of  spirituality 
and  favor  with  God  as  he.  Little  reliance  can  be  placed  in  isolated 
quotations  from  the  scrijDtures,  especially  when  the  circumstances 
under  which  they  were  spoken  are  ignored.  For  this  reason,  while 
treating  of  God's  unity  and  Christ's  humanity,  we  will  refrain  from 
producing  the  host  of  sayings  and  statements  confirmatory  of  the 
views  herein  advocated.  However,  it  is  proper  to  face  these  stum- 
bling-blocks on  the  other  hand,  which,  without  regard  to  the  off- 
setting statement  to  the  contrary,  are  hurled  continually  in  the 
way  of  a  progressive  interpretation.  In  all  common  sense  and 
practical  transactions,  the  mode  to  settle  conflicting  statements 
would  be  to  inquire  which  view  is  reasonable  ;  and,  accordingly, 
give  judgment  and  decision;  but  the  situation  of  the  scriptures,  and 
the  manner  of  treating  it,  is  like  we  were  to  suppose  that  a  collec- 
tion of  weapons  are  found,  up  to  which  every  one  rushes  and 
catches  the  first  that  comes  to  hand,  and  returns  and  fights  with 
his  chance  selection  until  the  last.  Each  is  committed  to  his  faith 
and  creed,  and  would  rather  that  the  heavens  would  fall  than  mod- 
ify his  faith  in  accordance  with  reason.  The  great  object  should 
be  to  inquire  what  is  the  principle  taught  from  all  that  is  written. 

The  spirit  of  that  inquiry  cannot  have  free  course  where  the  con- 
vert is  made  to  take  allegiance  to  a  certain  form  of  faith  as  soon  as 
he  begins  to  take  a  religious  interest.  Being  committed  to  a  cast 
and  limit  of  doctrine,  he  becomes  governed  by  the  rule  of  instruc- 
tion rather  than  that  of  reason.  He  is  under  the  bond  of  other  men's 
thoughts  and  fancies,  and  restricted  in  his  intercourse  with  other 
elements  of  faith.  Being  partaker  of  party  interest,  he  is  set  to  a 
line  of  belief  that  he  is  bound  to  support,  and  which  he  carelessly 
receives  and  urgently  offers. 

But  the  blessing  is  not  to  instruction  as  compared  with  reason. 
The  sacred  types  say  that  Kebecca  gave  birth  to  twin  sons,  who 
afterward  vied  with  each  other  for  the  mystical  blessing  of  their 
father  Isaac.  Esau,  being  the  elder,  was  nevertheless  supplanted 
by  his  brother  Jacob.  After  experience,  the  first  two  principles 
developed  in  primitive  life  are  instruction  and  reason.  The  grad- 
uated scale  runs  thus:  First,  observation;  then  experience;  then  in- 
struction and  reason.  We  have  treated  of  these  first  principles  as 
agreeing  with  Abraham,  Isaac,  and  Jacob,  respectively;*  but  the 
line  and  seed  of  Esau  are  as  significantly  pressed  to  notice  in  the 
scriptures  as  are  the  children  of  Jacob.  "What  then  of  him?  "Why, 
who,  and  what  is  the  proper  twin  brother  of  reason,  figuratively 

*See  pages  111  to  121. 


384  MYSTERY. 

speaking?  "What  is  it  that  guides  our  infancy  after  we  have  had 
experience  to  appreciate  any  word  of  guidance  at  all,  and  before  the 
reason  is  yet  operated,  so  that  the  individual  goes  comparatively  on 
his  own  responsibility?  Is  it  not  plain  that  it  is  instruction?  The 
parent's  course  toward  the  child  shows  that  it  is.  The  general 
principle  which  everywhere  protects,  guides,  and  teaches  the  weak 
and  young,  shows  that  it  is.  The  prompt  interference  of  revelation, 
with  signs,  miracles,  and  special  divine  interposition,  in  the  early 
periods  of  moral  progress,  show  that  instruction  precedes  the  state 
where  men  are  prepared  to  judge  good  and  evil.  But  the  relation 
of  one  to  the  other  is  very  intimate;  and  though  instruction  is 
necessary  before  reason  is  developed,  so  apparently  as  to  establish 
the  distinction  of  younger  and  elder,  yet  not  enough  to  destroy  the 
co-existent  relation  they  bear  to  twin-brothers;  for  in  development 
everywhere,  individually  or  otherwise,  these  two  principles  operate 
together.  But  the  great  question  is,  which  should  predominate  in 
the  course  of  the  religous  system,  and  which  shall  work  out  the 
beneficial  effect  that  insures  the  prophetical  blessing. 

Now,  the  heads  of  the  tribes  who  were  born  of  Jacob  are  in- 
terpreted to  be  doctrines  or  principles  of  the  whole  world's  faith; 
but  the  contest  between  Jacob  and  Esau  is  between  themselves  as 
to  which  shall  convey  a  typical  blessing  on  the  principle  each  rep- 
resents. The  point  then  is,  is  it  reason  or  instruction?  It  is  said 
that  Esau  took  three  wives  of  the  daughters  of  Canaan,  and  that 
by  one  he  begat  six  sons,  by  another  four,  and  by  the  other  three. 
Now,  bearing  in  mind  that  the  father  of  these  children  spiritually 
implies  instruction,  and  that  a  typical  delineation  of  them  will  call 
for  the  children  to  be  in  the  same  general  likeness,  we  are  to  look 
for  the  application  in  a  summary  of  universal  religious  instruction 
in  as  many  separate  individualities  as  the  children  of  Esau  indicate. 
It  has  already  been  observed  that  the  heads  of  these  patriarchs,  in 
their  first  generations  particularly,  partake  of  a  figurative  character. 
Thus  it  was  that  EjDhraim  and  Manasseh  were  emphatically  pro- 
claimed to  be  the  children  of  Jacob,  he  having  anticipated  their 
typical  application.  If  the  children  of  Jacob  are  shadows  of  a 
comprehensive  doctrinal  principle  as  the  natural  result  of  operat- 
ing reason,  then  those  of  Esau,  in  the  character  of  instruction,  are 
in  like  manner  as  general  in  their  application.  Now,  the  first  gen- 
eral forms  of  religious  instruction  come  under  six  separate  heads 
of  revelation;  rather,  there  are  six  separate  revelations;  at  least, 
what  purport  to  be  such,  to  which  the  whole  world  is  divided  in 
their  faith.  First  comes  that  of  the  deistical,  which  is  called  the 
revelation  of  nature,  and  to  which  the  more  natural  element  ad- 


MYSTERY.  385 

heres.  Then  the  Jewish,  the  Christian,  Mohammedan,  Mormon, 
and  Spiritualistic  in  order;  each  of  these  is  claimed  to  be,  by  the  ad- 
herents of  each,  a  particular  and  authoritative  form  of  instruction 
to  them.  Hence,  if  we  are  to  admit  any  spirit,  force,  life,  or  appli- 
cation to  the  sacred  types,  and  may  be  allowed  to  direct  them  to 
the  only  fitting  scene  and  objects  to  which  they  are  appropriate, 
viz.,  to  the  realities  of  the  church  and  world,  as  connected  with  the 
chief  object  of  revelation,  then  we  may  reasonably  conclude  that  in 
the  positive  and  actual  existence  of  these  six  forms  of  instruction 
in  the  great  scene  where  the  interest  and  foreknowledge  of  the 
Creator  is  directed,  for  the  purpose  of  enumerating  all  the  causes 
and  agents  of  progress,  we  have  found  the  first  six  sons  of  Esau  ex- 
isting as  prophetically  and  spiritually  designated.  After  this  come 
four  general  forms  of  instruction  of  a  somewhat  different  cast,  but 
still  retaining  the  individual  marks  of  religious  instruction.  These 
consist  of  four  distinct  bases  of  belief  pervading  the  religious 
world.  They  are  the  Unitarian,  Trinitarian,  Calvinistic,  and  Uni- 
versalist's  foundations.  The  several  sects  sympathize  or  are  re- 
pelled, according  to  their  agreement  on  these  four  grounds  of 
distinctions. 

Then  comes  another  form  of  instruction  that  relates  to  church 
government,  and  again  divides  the  religious  world  into  Episcopal, 
Presbyterian,  and  Congregational  casts.  The  following  plan  will 
represent  the  order  and  distinction  more  vividly,  and  in  the  pre- 
sumed agreement  with  the  three  wives  of  Esau,  and  the  three 
families  of  children  belonging: 

Esau — Instruction, 

1  Deistic  Revelation. 

2  Jewish 

3  Christian    '* 

4  Mohammedan  Revelation. 

5  Mormon  ** 

6  Spiritualistic  " 


Six  Children  by  Ada. 


Four  by  Bathshemath.  - 


1  Unitarian  base  of  Belief. 

2  Trinitarian  '' 

3  Calvinistic   '' 

4  Universalian  ** 


r  1  Episcopal  form  of  Government. 
Three  by  Aholibamah.  A  2  Presbyterian  ** 

[  3  Congregational  ** 


^5 


386  MYSTERY. 

Now,  these  forms  of  instruction  may  properly  be  anticipated, 
because  of  their  influence.  They  are  mainly  acknowledged;  at 
least  each  asserts  its  existence,  which  is  the  main  reason  of  their 
being  shadowed  by  the  figure  of  Esau  and  his  generations.  The 
favor  of  Isaac,  as  representing  the  divine  authority,  inclined  to 
principles  rather  than  to  forms,  and  makes  a  modified  reason  -pve- 
eminent,  and  principles,  as  the  result  of  reason,  paramount  to  even 
the  instruction  of  revelation  itself ;  much  more  so  to  the  creeds  and 
forms  toward  which  the  hosts  of  the  earth  and  the  religious  heavens 
rally,  to  their  hurt.  What  is  revelation,  single-handed,  as  coming 
to  us  to-day,  without  some  principle  to  guide  us  in  its  interpretation? 

We  protest  to  you  that  it  is  weak  and  ineffectual  unless  a  vigilant 
oversight  of  the  reason  attends  all  its  efforts  and  all  its  instruction. 
If  he  who  trusts  in  the  dictates  of  the  conscience  will  thereby  attain 
to  a  correct  principle  of  belief  and  action,  it  serves  the  purpose  of 
the  Creator ;  but  if,  turning  to  revelation,  with  the  less  help  of  rea- 
son, he  does  not  recognize  the  weakness  of  language,  but  stumbles 
over  brief  terms  and  figurative  exj)ressions,  then  that  which  is  'ap- 
pointed as  a  blessing  becomes  a  curse.  And  here  we  think  is  the 
point  of  complaint.  Having  fished  at  random,  or,  what  is  worse, 
selected  with  preconceived  ideas,  the  brief  passages  of  the  Bible 
are  caught  and  cast  to  a  mold  of  literalism,  and  preserved  to  feed 
new  converts.  How  many  are  willing,  after  having  excited  a  healthy, 
religious  interest,  to  let  the  subject  free,  saying,  go  and  sin  no  more. 
The  policy  is  rather  to  say,  come  close  to  us,  that  we  only  may 
prescribe  for  you. 

In  the  early  times  churches  were  distinguished  by  localities ;  now 
by  vigilant  and  opposing  interests,  and,  it  is  charitable  to  add,  by 
different  shades  of  belief.  A  town  of  five  thousand  inhabitants  must 
be  at  the  burden  of  erecting  ten  churches  to  accommodate  five  hun- 
dred church-going  persons.  This,  you  say,  is  order,  convenience, 
and  peaceable  enjoyment  of  private  opinion.  But  would  it  not  be 
better,  for  the  sake  of  truth,  if  you  could  get  closer  to  some  of  the 
errors  of  your  brethren  ?  As  long  as  an  exclusive  system  prevails, 
each  sect  hardens  like  cement  into  its  own  mold ;  and  if  the  mate- 
rial of  the  belief  is  tinctured  with  the  crude  notions  of  less  favor- 
able times,  and  blended  with  misconception  and  false  doctrine,  then 
the  Creator  will  have  no  pleasure  in  that  form  of  instruction,  but 
will  reserve  his  blessing  for  that  principle  of  reason  that  is  not  de- 
pendent on  sect  and  creed  for  the  extent  and  coloring  of  its  faith. 
Now,  creed,  as  operated,  leaves  little  liberty.  It  presents  an  orbit 
in  which  the  faith  may  revolve,  far  from  the  influences  of  other  plan- 
ets, and  not,  like  the  order  of  heaven,  intermingling  with  each  other 
in  their  circuits,  balance  and  hold  each  other  in  place. 


MYSTERY.  387 

Hence  it  is  that  there  is  as  great  an  evil  in  the  manner  which 
maintains  a  false  foundation  as  there  is  in  the  subtle  appearances 
that  lead  to  that  foundation.  It  is  said  that  Christ  was  crucified 
through  weakness  ;  and  in  like  manner  the  church  goes  astray 
through  the  weakness  of  the  written  Word  and  the  various  circum- 
stantial conditions  attending  it. 

The  prophet  Daniel  was  greatly  exercised  to  know  the  destiny  of 
his  people  and  in  learning  many  things  of  them  through  visions 
and  glimpses  of  the  future,  he  was  astonished  to  see  how  his  mere 
nation  and  people  faded  into  insignificance  before  the  broader  sub- 
ject of  the  whole  question  of  moral  progress.  It  is  to  be  taken  for 
granted  that  he  who  saw  so  much  of  the  future  must  have  had  pre- 
sented to  his  view  so  important  a  sight  as  the  apostate  appearance 
of  the  church.  On  one  occasion  he  relates  how  that  he  saw  the  four 
winds  of  the  heaven  "  strive  on  the  great  sea,"  and  that  "  four  great 
beasts  came  up  out  of  the  sea,  diverse  one  from  the  other."  Now 
the  terms  of  this  vision,  when  subjected  to  the  system  herein  advo- 
cated for  the  interpretation  of  the  Bible,  reveals  much  which  bears 
on  the  subject  in  hand. 

In  the  first  place,  the  term  "  sea,"  though  relating  to  human  so- 
ciety, has  a  more  particular  application  to  the  strong  and  arbitrary 
element  of  that  society.  This  has  already  been  defined  in  treating 
of  the  seven  days  of  Genesis ;  *  so  that  the  sea,  the  scene  of  this  vis- 
ion, relates  to  the  violent,  arbitrary,  and  literal  aspects  of  society 
which  construes  the  appearances  in  heaven  and  earth  in  accordance 
with  its  own  selfish  ideas  and  limited  spiritual  perceptions.  It  was 
from  such  a  sea  as  this  that  these  four  beasts  had  an  origin. 

The  ' '  four  winds  of  the  heaven"  have  also  been  defined  in  giving 
the  relation  of  the  several  parts  of  the  tabernacle  and  temple.  Good 
and  evil,  cause  and  effect,  are  the  four  cardinal  points  to  which  the 
mental  vision  awakes,  and  these  first  attract  the  opening  faculties 
of  the  young,  and  the  early  attention  of  the  world  at  large. f 

The  language  would  be  that  these  four  appearances  strove  to- 
gether in  making  an  impression  on  an  element  of  society  whose 
very  nature  was  disposed  to  interpret  what  is  seen  in  nature  and 
scripture  concerning  good,  evil,  cause  and  effect  in  the  light  of  its 
blinded  and  selfish  disposition.  Therefore,  we  are  not  to  expect  that 
the  four  mental  conceptions,  coming  up  out  of  such  a  sea,  are  the 
correct  inferences  from  the  appearances  of  nature  and  scripture. 

What  manner  of  ideas  they  are  is  indicated  by  the  four  winds 
that  strove  together.  If  good  and  evil,  cause  and  effect,  sought  to 
make  their  impressions,  then  the  conceptions  are  relating  to  those 

*  See  page  26.  .  t  See  page  182. 


388  MYSTERY. 

four  appearances  respectively,  and  nature  and  revelation  are  sup- 
posed to  furnish  the  material  from  which  the  inferences  are  made 
concerning  what  is  the  first  cause;  what  is  good  and  what  is  evil; 
or,  in  other  words,  from  all  that  is  furnished  in  life  and  scripture 
concerning  these  four  qualities,  a  mode  of  thought  and  practice  is 
adopted  respecting  them. 

The  order  of  these  beasts  is  determined  by  observing  which  is 
naturally  the  subject  relating  to  beginning,  as  compared  with  the 
others.  It  is  obvious  that  it  is  the  one  concerning  the  primary  cause 
of  all  things.  Here  the  minds  of  all  were  exercised,  and  the  sages 
of  old  struggled  to  mold  a  proper  idea.  But  the  conclusion  arrived 
at,  as  indicated  by  this  vision,  wherein  a  doubtful  and  worldly  in- 
fluence is  made  to  govern  the  decision,  is  necessarily  one  of  error. 
The  world,  therefore,  having  exercised  themselves  with  the  cause 
of  things,  and  governed  by  the  passions  predominating,  manifest 
the  first  general  mistake,  by  giving  birth  to  the  notion  of  a  plurality 
of  gods.  The  idea  of  a  strife  relating  to  the  cause  of  things  would 
naturally  lead  to  the  question  of  the  center  of  power  and  origin. 
On  this  subject  the  ancients  made  decided  inferences,  and  estab- 
lished the  prevailing  belief  in  a  plurality  of  gods;  so  that  the  first 
beast  is  embodied  in  that  ^idea  whose  head  is  idolatry.  Daniel 
further  describes  this  beast,  by  saying  that  it  was  * '  like  a  lion, 
and  had  eagle's  wings;"  and  then  enters  into  a  prophetic  history  of 
it,  by  adding:  "I  beheld  until  the  wings  were  plucked,  and  it  was 
lifted  up  from  the  earth,  and  made  to  stand  upon  its  feet  as  a  man, 
and  a  man's  heart  was  given  to  it."  The  lion  has  always  been 
esteemed  a  figure  of  strength,  and  in  this  case  has  reference  to  the 
firm  hold  and  great  extent  of  the  early  natural  belief,  which  though 
absolutely  associated  with  idolatry,  still  fastened  upon  many  virtues 
dear  to  the  people  and  important  to  society,  and,  therefore,  tending 
to  perpetuate  the  idolatrous  system. 

Immediately  interwoven  with  this  system  of  worship  was  the  in- 
terests of  philosophy  and  science,  which  for  a  long  time  attached  to 
the  idolatrous  customs.  In  fact,  the  worship  of  the  sun  and  stars 
directed  the  attention  to  an  observation  of  the  motion  and  appear- 
ances of  the  heavenly  bodies,  thereby  developing  the  science  of 
astronomy,  and  revealing  many  other  facts  on  which  a  plausible 
philosophy  was  erected.  Wings  are  a  propelling  force,  and  those 
of  an  eagle  convey  an  idea  of  strength,  in  conformity  with  the 
character  of  the  figure.  But  the  eagle  is  suggestive  of  traditionary 
philosophy,*  so  the  wings  referred  to  must  be  the  propelling  forces 
of  that  reality.     These  are  evidently  facts  of  nature  and  inductive 

*  See  page  281. 


MYSTEBY*  889 

inference.  These  are  the  wings  of  traditionary  philosophy,  as 
handed  down  to  us  from  the  dim  past.  They  were  also  availed  of 
by  the  more  systematic  form  of  ancient  idolatry  above  noted,  and 
served  to  give  it  character  and  effect,  down  to  the  time  that  the 
whole  system  was  overthrown  or  transformed  by  the  influence  of 
Christianity. 

But  by  this  means,  and  for  a  long  time,  the  men  of  Babylon  and 
the  whole  East,  combined  with  the  universal  strength  of  empire  to 
prop  or  perpetuate  an  embodiment  of  strength  in  the  system  of 
idolatrous  worship.  This  was  established  by  a  continual  reaching 
after  the  origin  and  cause  of  things,  and  had  received  coloring  by 
the  interests  and  dispositions  of  the  times. 

But  the  after  history  of  this  beast,  which  is  made  known  by  Dan- 
iel's continuing  to  say,  that  he  "beheld  until  the  wings  thereof  were 
plucked,  and  it  was  lifted  up  from  the  earth  and  made  to  stand  upon 
its  feet  like  a  man,  and  a  man's  heart  was  given  to  it,"  is  the  point 
that  bears  on  the  subject  in  hand.  Such  a  description  as  this,  im- 
plies a  great  chance  in  the  subject  of  the  vision,  denominated  the 
**  first  beast."  To  have  the  wings  plucked,  denotes  that  natural 
fact  and  inductive  inference  were  disconnected  from  it;  and  to  be 
*' lifted  up  from  the  earth,"  at  the  same  time,  goes  to  show  a  certain 
exaltation.  In  short,  it  undergoes  a  change  that  altogether  alters 
its  appearance,  gives  it  a  more  respectable  aspect,  while  at  the  same 
time  it  is  shorn  of  strength,  and  the  former  means  and  facility  of 
motion.  All  this  simply  means  that  idolatry  has  embodied  itself  in 
a  new  form,  for  it  must  be  the  idea  intended  that  it  is  but  a  system 
of  idolatry  still. 

Now,  the  inquiry  is  pertinent;  has  that  old  form  that  prevailed 
previous  to  the  Christian  era,  known  as  heathen  philosophy,  and 
embracing  a  literal  and  plural  worship  of  gods,  undergone  a  gen- 
eral change  as  respects  the  great  portion  of  the  world  over  which  it 
held  sway?  Yes;  in  the  most  civilized  and  influential  countries  it 
has  become  extinct,  and  in  all  those  great  nations  and  cities,  where 
it  once  prevailed,  the  people  are  called  to  the  temples  by  voices 
and  motives  essentially  different  from  those  which  incited  the 
ancients  to  the  worship  of  the  gods.  By  the  onward  march  of  the 
cross,  and  the  sword  of  Mohammed,  that  old  form  has  become  still 
in  the  dust,  and,  save  in  those  far  off  countries  of  which  early  his- 
tory take  little  note,  the  works  of  men's  hands,  the  creatures  of  the 
earth,  and  the  host  of  the  heaven,  find  few  to  bow  down  literally, 
doing  homage  to  the  superstition  of  old.  The  spirit  that  penetrates 
the  secrets  of  nature,  or  follows  the  curious  questions  of  the  mind, 
is  no  longer  associated  with  that  dread  conception  which  sacrificed, 


390  MYSTERY. 

trembled  and  blundered  before  high  heaven,  in  the  dark  ages. 
Nevertheless  the  vision,  though  marking  the  great  change  to  a 
more  prepossessing  aspect,  still  supposes  a  continuation  in  a  differ- 
ent form,  and  one  still  retaining  an  idolatrous  character.  Now, 
here  is  the  point  of  connection:  if  we  judge  right  that  the  humanity 
of  Christ  is  as  absolute  as  the  nature  of  every  man  who  comes  into 
this  world;  if  we  judge  right,  that  the  Holy  Ghost  is  simply  the 
authority  of  God,  and  hence  is  not  a  person  in  the  Godhead;  if  it 
be  correct  that  God  is  One,  and  nothing  in  heaven  or  earth  can 
multiply  his  personality,  then  the  whole  system  of  Christianity  em- 
bodied in  Trinitarian  worship  is  idolatry.  It  is  the  likeness  of  that 
folly  of  old  which  accords  to  the  creature  what  is  due  the  Creator. 
It  is  the  image  of  an  extinct  superstition  that  retained  the  faith  and 
worship  of  Babylon,  Persia,  and  Rome,  making  all  bow  down  to 
the  works  of  men's  hands,  or  do  homage  to  the  heroes  who  came 
down  from  Jupiter,  and  the  other  planets.  "What!  being  lifted  up 
from  the  earth  and  made  to  stand  on  its  feet  like  a  man !  If  the 
first  foundation  be  correct,  and  this  beast  is  truly  the  ancient  sys- 
tem of  plural  worship,  we  are  at  a  loss  to  conceive  of  any  change 
which  idolatry  has  undergone  that  agrees  with  the  figure,  except  it 
be  the  more  refined  aspect  that  is  presented  in  a  spiritual  form  of 
the  same  principle.  Surely  China  or  Africa  do  not  present  idola- 
try under  any  more  favorable  garb  than  Persia  or  Greece,  and  no 
change  so  remarkable  as  the  figure  indicates,  has  ever  happened  to 
idolatry  in  the  course  of  the  whole  world's  history,  except  it  be  the 
lamentable  transfer  from  literal  to  spiritual  idolatry,  which  it  is  the 
discreditable  interest  of  the  Trinitarian  system  to  represent  and  re- 
commend. The  form  and  heart  of  a  man  become  features  in  the 
figure  in  its  changed  state,  as  well  as  a  general  lifting  "up  from 
the  earth."  At  first  the  beast  is  in  form  as  the  beasts;  then  to  say 
it  is  idolatry  as  a  system  of  old,  agrees  well  with  the  indiscriminate 
custom  of  the  time,  of  making  any  and  all  objects  to  receive  the 
veneration  of  the  worshipers,  but  the  figure  being  changed  to  the 
form  of  a  man,  implies  the  more  select  intelligent  and  spiritual 
aspect,  typified  as  the  object  of  men's  adoration,  under  the  changed 
state.  Not  that  the  figure  of  a  man  denotes  a  worship  of  humanity, 
but  simply  idolatry  under  a  more  spiritual  garb. 

But  the  perversion  of  church  doctrine  lies  in  many  other  chan- 
nels besides  the  doctrines  of  God,  Christ,  and  the  Holy  Ghost. 
Following  out  this  same  vision  of  Daniel,  we  come  to  other  points 
that  have  an  application  to  the  times,  and  bear  on  the  general  sub- 
ject of  Christ  as  a  **  sign  of  the  falling  and  rising  again  of  many  in 
Israel." 


MYSTERY.  '  391 

The  second  beast  was   "like  a  bear,"  and  *' raised  itself  up  on 
one  side,"  had  "three  ribs"  in  its  teeth,  and  they  said  to  it  "arise, 
devour  much  flesh."     The  phenomenon  of  evil  is  retrospectively  the 
second  subject  with  which  the  former  philosophy  exercised  its  theo- 
rizing bent,  and  may  therefore  be  esteemed  the  second  "  wind  of 
the  heaven  "  that  effected  a  result  of  opinion.     Therefore,  a  "  beast 
came  up  out  of  the  sea,"  or  rather  an  idea  was  molded  on  the  sub- 
ject of  evil  which  was   governed  in  that  mold  by  the  arbitrary, 
selfish,  or  brutal,  element  interpreted  as  the  sea.     The  bear  is  a 
fierce,  ill-natured  and  treacherous  beast,  which  fact  at  once  leaves 
an  ill  impression  of  the  ideal  conceived  on  the  subject  of  evil  as 
prefigured  by  that  animal.     But  the  development  concerning  the 
subject  of  evil  is  remarkable  on  the  matter  ctf  treatment.     It  very 
soon  became   apparent  that   grave   difficulties   beset   the  path  of 
human  efforts  and  designs.     The  cause  of  it  was  less  a  matter  of 
interest  than  a  summary  way  of  disposing  of  it.     In  a  time  when 
muscular  strength  was  more  exercised  and  developed  than   the 
intellect,  and  when   the  animal  passions  predominated   over  the 
moral  sentiments;  when  selfishness,  vice,  and  brutal  force  reigned 
supreme,   what   manner   of  idea,   and  what   custom  of  treatment 
would  naturally  gain  ground  and  become  established?     We  vent- 
ure to  say  that  it  was  an  idea  and  method  of  severe  measures,  so 
that  the  second  beast  developed  by  a  barbarous  age  and  element  on 
the  subject  of  evil,  was  that  of  extreme  punishment,  whose  head  is 
violence.     The  history  of  the   past  teems  with  confirmatory  evi- 
dence.    The  wars  of   tribes  and  nations,  attended  with  life  impris- 
onment, torture,  or  death  to  the  captives,  or  even  utter  extermina- 
tion to  subjected  countries,  fill  all  the  dark  range  of  the  early  times 
with  scenes  of  bloody  contest  and  savage  extremity.     This  cruel, 
murderous  sentiment  of  punishment  and  revenge  seconded  well  the 
ambition  of  kings,  and  the  sensual  rampage  of  the  lower  passions, 
so  remarkable  of  those  who,  by  brute  force,  had  put  themselves  in 
power  and  authority. 

The  universal  reign  of  barbarism  confirmed  and  adopted  this 
summary  manner  of  combatting  universal  evil,  and  a  general  cus- 
tom of  extreme  severity  rested  like  a  dark  cloud  on  the  conflicting 
interests  of  men.  This  was  the  mode  of  thinking  and  acting,  of 
long  standing,  and  of  general  application  at  the  time  of  the  Chris- 
tian era.  We  mean  literally,  nationally,  individually,  and  univer- 
sally, among  all  at  that  time.  This  is  the  one  side  of  this  second 
beast,  wherein  it  has  been  established  physically  and  in  a  political 
aspect.  But  it  is  said  that  the  beast  "  raised  itself  up  on  one  side," 
thereby  showing  that  this  notion  embodied  in  extreme  punishment 
has  two  sides,  when  prophetically  and  historically  viewed. 


392  ^  MYSTERY. 

The  description  of  the  beast  raising  itself  on  one  side  is  a  depart- 
ure from  the  natural  limit  of  the  figure  and  of  the  animal  in  the 
figure ;  but  this  is  only  the  more  pointed  as  relates  to  the  object 
typified.  The  language  shows  emphatically  that  the  subject  prefig- 
ured has  a  distinction  in  its  appearance,  in  the  same  manner  that 
the  figure  of  the  lion  notes  the  changes  of  the  world's  history  and 
the  varied  features  of  idolatry. 

Now,  it  appears  that  this  other  side  relates  to  the  spiritual  or  doc- 
trinal ideas  on  the  subject  of  evil  and  its  treatment,  as  found  em- 
bodied in  popular  religion.  Being  "raised  up  on  one  side"  denotes 
a  more  refined  molding  of  the  same  sentiment ;  but  as  still  the  feat- 
ures and  characteristics  of  the  beast  are  retained,  it  implies  that  the 
general  idea  of  extreme  punishment  has  only  assumed  a  more  spirit- 
ual molding. 

Then,  it  is  in  order  to  inquire  how  much  of  the  extreme  severity 
attaching  to  the  doctrine  of  punishment  is  due  to  the  dreadful  prac- 
tices prevailing  at  the  time  of  the  inauguration  of  Christian  faith. 
It  must,  indeed,  be  reasonable  to  suppose  that  the  fierce  extermina- 
ting customs  and  notions  that  enshrouded  the  world  like  a  blight  at 
the  Christian  era,  must  have  given  coloring  to  the  terms  and  expres- 
sions on  the  subject  of  punishment  in  the  New  Testament  doctrine. 
"We  have  seen  that  the  old  prophets,  speaking  in  the  name  of  the 
Lord,  have  found  it  convenient — yes,  almost  necessary — to  adopt 
the  current  phrases  of  their  times,  and  to  illustrate  their  mission  by 
figures  drawn  from  the  fabulous  or  false  notions  of  their  day.  By  a 
figurative  system  of  language,  a  severity  of  punishment,  as  is  within 
the  limit  of  moderation  and  in  accordance  with  the  divine  plan,  may 
yet  be  properly  illustrated  by  reference  to  the  more  extreme  popular 
notion  existing  on  the  subject.  Indeed,  it  appears  that  no  reference 
to  the  subject  could  be  made  in  any  terms  without  its  coming  under 
the  coloring  of  the  extreme  notion  of  the  times,  because  they  had  no 
appreciation  of  punishment  that  is  severe  except  torture,  life  im- 
prisonment, or  death.  In  many  instances  mere  death  did  not  serve 
the  purpose ;  and  a  regard  to  the  health  and  life  of  the  victim  was 
had,  so  far  as  it  would  merely  retain  the  life  for  the  purpose  of  con- 
tinued misery.  Those  who  entered  their  cells  were  never  let  out, 
and  an  unmovable  course  of  cruelty  toward  the  offender  was  es- 
teemed a  virtue  and  mark  of  strength.  Hence,  it  is  possible  that 
the  figure  that  says,  "the  worm  dieth  not,  and  their  fire  is  not 
quenched,"  was  borrowed  from  the  custom  of  punishment  prevail- 
ing at  the  time  this  language  was  used. 

The  term  "forever"  is  also  made  to  confirm  the  doctrine  of  pun- 
ishment, for  the  very  reason  of  this  prevailing  notion  and  excessive 


MYSTERY.  393 

manner  of  treating  all  offenses  and  offenders,  sucli  as  characterize 
the  monstrous  cruelty  of  past  ages.  On  the  contrary,  many  in- 
stances there  are  that  show  that  *'  everlasting,"  as  used  in  the  Bible, 
is  not  necessarily  a  reference  to  unlimited  time.  Abraham,  when 
told  to  view  the  land  to  the  east  and  west,  north  and  south,  and 
instructed  that  it  should  be  his  "forever,"  came  much  short  of 
it  as  a  continued  possession ;  and  though  the  import  of  the  lan- 
guage is  doubtless  that  his  seed  spiritually,  and  he  as  a  type  of  the 
observational  and  moral  interest,  should  develop  and  retain  the 
honor  of  cleansing  all  doctrines  derived  from  the  agitated  questions 
of  cause  and  effect,  good  and  evil,  yet  still  there  is  expected  some 
literal  fullness  in  the  terms  of  the  promise;  so  that  the  term  ex- 
poses its  limited  nature,  for  his  seed  did  not  always  possess  the 
land  he  then  viewed. 

Another  instance  occurs  where  advice  is  given  concerning  the  pol- 
icy to  be  pursued  to  retain  the  support  of  a  certain  people,  and  it  is 
recommended  that,  if  the  king  will  do  so  and  so,  they  will  be  his 
servants  "forever,"  meaning,  of  course,  as  long  as  the  ordinary 
circumstances  and  relations  of  nations  permitted. 

Again,  a  manner  is  given  to  confirm  the  subjection  of  a  servant 
by  boring  through  his  ear  with  an  awl,  which  process  is  said  to  bind 
him  forever,  meaning,  of  course,  as  long  as  his  life  should  last. 
There  are  many  instances  of  this  nature  in  the  sacred  writings 
showing  the  limited  nature  of  "forever"  as  a  substantive  term.  And 
if  "  forever"  may  but  define  a  limited  period  of  time,  then  the  term 
"everlasting"  is  but  a  lasting  that  continues  forever,  or  a  limited 
time.  So,  if  the  term  "forever"  only  indicates  a  limited  time  ex- 
pressed, then  "forever  and  ever"  are  but  two  terms  in  the  same 
import,  and  can  but  define  two  of  the  great  dispensations  of  eter- 
nity, wherein  changes,  general  and  grand,  must  continually  occur, 
as  the  result  of  mental  and  physical  causes.  If  the  inquiry  is  to 
arise  as  to  who  or  what  authorized  this  dark  sceptre  of  eternal  punish- 
ment to  intrude  itself  into  the  religion  of  Christ,  eminent  for  grace, 
mercy,  and  charity,  we  think  that  we  are  justified  in  answering  that 
it  entered  through  the  door  of  misapprehension,  by  ignoring  the 
circumstances  of  the  former  times  and  the  weakness  of  language, 
wherein  the  church  is  betrayed  to  suffer  the  intrusions  of  a  current 
expression,  begotten  of  false  notions  and  fierce,  inhuman  customs. 

"Weakness  of  language?  Yes;  suppose  the  term  "everlasting"  to 
be  descriptive  of  eternal  duration,  what  then  is  gained  by  saying 
that  there  shall  be  everlasting  punishment?  AYill  any  one  deny 
that  even  by  the  most  benevolent  system  of  progress  that  punish- 
ment will  be  eternally  used,  as  the  occasion  requires?    Is,  indeed, 


894  MYSTERY. 

the  throne  of  God  maintained  by  judgment?    If  so,  then  for  all 
eternity  punishment  will  be  used,  because  it  is  involved  in  judg- 
ment.    Now,  that  which  must  be  eternally  used  may  be  said  to  be 
eternal ;  and  hence  we  have  eternal  punishment,  conveying  a  full 
idea  of  duration,   without  an  incessant  scene  of   torment   where 
the   creature   lifts  up  his  eyes  in  untold  despair.     The   difference 
lies  in  one  idea  being   attached   to    the   term   everlasting,  so   as 
to  make  it  hinge  on  the  point  of  unceasing  pain,  without  probation; 
whereas,  in  the  other  case,  while  carrying  the  same  force  of  dura- 
tion  to  punishment  as  a  lasting  principle,  it  supposes  that  it  will 
only  be  used  for  the  purpose  of  correction;  and  that  its  duration  as 
affecting  any  creature  is  limited  b}^  the  necessities  of  the  case.  Does 
not  the  apostle  Paul  imply  that  everlasting  and  eternal  became  de- 
scriptive  of  punishment,    on    the   ground   of    God's  eternal  over- 
sight and  correction?    He  recommends  that  they  leave   the  first 
rudiment  of  doctrine,  enumerating  faith,  repentance,    and  many 
others,  and  then  submits  "  eternal  judgment."     It   certainly  did 
not  refer  to  continued  punishment,  for  the  idea  of  judgment  in  the 
scripture  sense  is  mainly  one  of  adjustment  on    just  principles. 
The  vengeance  of  eternal  fire,  therefore,  becomes  a  part  of  religious 
judgment  indeed.     The  prophet  says:  '*In  measure  when  it  shoot- 
eth  forth  He  will  debate  with  it.     He  stayeth  his  rough  wind  in  the 
day  of  the  east  wind."     So  the  aspect  of  God's  working  is  not  of 
unjust  vengeance,  "when  viewed  in  the  light  of  the  cause  and  object 
of  things.      He   adds  further:   "by  this,"   meaning  punishment, 
*' shall  the  iniquity  of  Jacob  be  purged;   and  this  is  all  the  fruit  to 
take  away  his  sin."     This  reveals  the  dignity  and  eternal  nature  of 
punishment  for  an  object;  but  the  object  is  one  of  such  a  nature  as 
not  to  admit  the  least  unnecessary  pain,  much  less  the  inconceiv- 
able woes  summoned  up  by  the  witchcraft  of  perversion.     It  means 
rather  the  baptism  of  the  Holy  Ghost  like  fire,  as  spoken  of  by 
Matthew,  and  as  adopted  by  the  system  of  divine  government,  and 
intrusted  to  the  ministering  angels  and  spirits. 

There  is  another  passage  which,  at  first  sight,  looks  emphatic  as 
a  confirmation  of  endless  and  incessant  misery.  It  reads,  after 
speaking  of  them  who  obey  not  the  truth,  *'  who  shall  be  punished 
with  everlasting  destruction  from  the  presence  of  the  Lord,  and 
from  the  glory  of  His  power."  But  it  is  evident  that  this  is  the 
inevitable  destiny  of  what  constitutes  a  wicked  person.  There 
must  be  the  person  and  the  wickedness  together.  The  destruction 
of  the  person  of  the  wicked,  therefore,  would  simply  be  the  separa- 
tion of  the  wicked  qualities  against  which  the  everlasting  destruc- 
tion is  pronounced.     Can  any  one  retain  the  qualities  that  consti- 


MYSTERY.  395 

tute  wickedness,  and  with  them,  resist  the  determined  intention  of 
the  Creator?  To  all  such,  there  is,  indeed,  the  prospect  of  everlast- 
ing trouble,  worry,  and  torment,  but  the  term  destruction  attached, 
implies  more  of  hope  than  of  despair;  for  if  the  qualities  that 
banish  from  the  presence  of  God  are  destroyed,  where  will  be  the 
wicked  person  whose  responsibility  in  the  rebellious  position  was 
mainly  in  that  sinful  connection?  The  condemnation  of  the  law  is 
against  sin  in  the  first  place,  and  against  the  sinner  in  the  second. 
Therefore,  if  everlasting  destruction  is  the  destiny  of  sin,  as  is  evi- 
dent, and  which  must  have  the  result  to  separate  all  persons  from  a 
participation  in  the  combination  that  fully  makes  the  sinner  proper, 
where  will  be  the  person,  but  saved  from  the  condemnation  of  the 
law  pronounced  against  him  in  the  second  degree.  All  this  only 
means  that  the  object  of  all  penalty  is  to  save  us  from  evil  and  from 
serious  offenses,  and  that  by  the  determined  counsel  of  the  Creator, 
this  object  will  be  accomplished.  Again,  John  speaks  of  a  "sin 
unto  death,"  of  which  he  is  in  doubt,  whether  it  should  be  prayed 
for  or  not.  He  says,  there  are  sins  unto  death,  andothers  that  are 
not  unto  death.  Here,  too,  it  is  obvious  that  John  is  speaking  of 
some  grievous  offense  against  the  authority  of  God  that  cannot  be 
overlooked,  in  accordance  with  the  terror  and  majesty  of  the  divine 
government,  which  will  not  brook  a  contemptuous  treatment  of  His 
authorized  agency.  John  was  treating  of  the  subject  of  being  for- 
given sins,  which,  if  it  means  anything,  must  mean  to  be  freed 
from  a  course  of  punishment,  intended  for  a  warning  and  training  of 
the  experience.  Paul  understood  the  matter  when  he  said  he  had 
delivered  a  certain  one  to  Satan  "  that  he  might  learn  not  to  blas- 
pheme." Now,  if  Paul  had  seen  some  mitigating  circumstances, 
he  might  have  forgiven  the  offense,  even  in  the  capacity  of  a  divine 
agent;  but  as  he  did  not,  the  man  was  subjected  to  a  course  from 
which  he  might  learn  better.  In  other  words,  he  had  "sinned  a 
sin  unto  death,"  and  must  learn  a  lesson,  so  that  no  wish  or 
prayer  of  his  friends  could  avert  his  condemnation.  If  Paul  had 
overlooked  his  folly;  rather,  if  the  Almighty  had  overlooked  the 
matter  at  the  solicitation  of  Paul,  we  should  say  then  that  he  was 
forgiven;  but,  if  the  offense  was  such  as  Paul  knew  was  not  passed 
lightly  over  by  the  just  and  good  Lord,  he  should  not  have  desired, 
or  prayed,  that  his  punishment  should  be  averted.  Now,  to  be  for- 
given of  a  thing  is  not  to  suffer  for  it;  but  not  to  be  forgiven  of  an 
offense,  means  simply  to  be  punished  for  it.  All  sin  that  subjects 
to  suffering  is  death  in  a  spiritual  sense,  and  there  are  offenses  that 
call  for  death  literally.  In  either  case,  the  plan  of  the  Divine  Ruler 
of  all  things  must  be  acquiesced  in.     While  the  broad  foundation  of 


396  MYSTEKY. 

universal  salvation  is  laid,  and  God  makes  known  His  benevolent 
counsel,  it  just  there  and  then  becomes  a  terrible  thing  to  fall  into 
His  hand  in  the  attitude  of  rebellion,  and  contemptuous  slighting  of 
His  mercy. 

For  all  this,  no  intimation  of  unceasing  torment  or  utter  despair 
need  be  gathered  from  the  passage  in  view,  for  it  is  a  question  of 
forgiveness  and  consequent  escape  of  punishment  temporary,  or  it 
is  condemnation  and  consequent  punishment  according  to  the 
crime,  intended  to  teach  the  individual  not  to  blaspheme. 

But  the  beast  in  the  vision  of  Daniel  had  other  peculiarities  in 
its  raising  up  on  one  side,  indicated  by  ribs  in  its  mouth.  The 
idea  implied  by  "  three  ribs"  in  its  mouth,  is  that  it  had  been  prey- 
ing on  other  principles.  Suppose,  for  instance,  that  extreme  pun- 
ishment is  the  object  of  the  vision,  and  that  eternal  punishment,  as 
known  in  modern  theology,  is  that  other  side  of  the  beast.  The 
three  ribs,  then,  are  in  the  aspect  of  doctrines  being  preyed  upon 
by  the  dark  system  of  eternal  punishment.  It  is  in  order,  there- 
fore, to  observe  whether  or  not  there  are  any  systems,  or  bases  of 
belief,  unfavorably  affected  by  this  terrible  doctrine.  Yes;  the 
justice,  love,  an^  mercy  of  God  are  directly  affected.  It  is  no  use 
to  argue  the  present  probationary  state,  and  say  that  ample  time 
and  offers  of  grace  are  given,  and  all  that.  No  considerations,  no 
reference  to  the  majesty  of  law,  no  artifice  of  argument  or  skillful 
pleading  can  persuade  the  reasonable  soul  that  eternal  or  endless 
punishment  does  not  cloud  and  destroy  the  real  spirit  of  justice, 
mercy,  and  love  of  God.  The  three  ribs  seem  to  have  been  adher- 
ing together,  as  if  belonging  to  one  animal,  thereby  typifying  the 
three  doctrines  in  the  one  base,  viz.,  those  concerning  the  attributes 
of  God.  Thus,  it  was  shown  what  is  the  particular  character  of  the 
beast,  as  well  as  its  antagonism  to  general  truth;  for,  in  addition 
to  all  that  is  implied  by  the  three  ribs  being  in  its  mouth,  it  was 
said  to  it,  '*  arise,  devour  much  flesh." 

In  order  to  bring  the  application  of  these  two  beasts  more  plainly 
before  the  attention  of  the  reader,  we  will  submit  a  skeleton  of 
them,  as  above  argued.  We  will  then  turn  to  note  the  other  two 
belonging  to  the  same  vision,  which  also  have  a  confirmatory  point 
on  the  general  subject  of  erroneous  church  belief  and  practice,  as 
well  as  in  reference  to  more  general  perversion  in  all  the  world  as 
opposed  to  the  best  interests  of  society,  and  all  the  doctrines  that 
the  subject  of  Christ's  body  typified. 


MYSTERY.  397 

First  Beast — Developed  by  subject  of  Cause — Plurality  of  Gods. 
Wings — Fact   of    Nature   and   Natural   Inference. 
Second   State,  with  a  man's   heart — Christian   Trini- 
tarianism.  , 

Second  Beast — Developed  by  subject  of  Evil — Ancient   System   of 
Punishment. 
Other  appearance,  raising  up  on  one  side — Church 

basis  of  Eternal  Punishment. 
Three  ribs  in  its  mouth  —  Doctrine  of  the  Justice, 
Mercy,  and  Love  of  God. 

The  first  was  like  a  lion;  the  second  like  a  bear;  and  the  third, 
developed  by  the  other  wind  of  the  heaven,  which  is  the  third  in 
order,  viz.,  the  subject  of  good,  was  like  a  leopard.  An  unfavor- 
able element  like  that  prefigured  by  the  rough,  stormy  sea,  out  of 
which  it  is  said  those  beasts  arose,  cannot  be  expected  to  draw 
correct  conclusions  of  what  is  esteemed  acceptable  to  the  Divine 
Being.  In  other  words,  concerning  what  is  duty  and  good.  How- 
ever, the  latter  subject  necessarily  has  wrought  with  the  inhabitants 
of  the  world  in  all  time,  and  in  the  general  history  of  the  world  has 
forced  an  opinion  concerning  it.  But  this  opinion  is  one  molded 
by  the  uniform  doctrine  and  universal  church,  not  to  say  arbitrary 
and  unspiritual  element,  and  therefore  is  tinctured  with  a  literal 
and  interested  motive,  coming  far  short  of  what  is  required  as  the 
duty  of  man.  In  short,  the  beast  that  would  naturally  be  devel- 
oped by  such  an  element,  on  such  a  subject,  is  nothing  short  of  a 
misconception  of  duty. 

The  strict  term  that  will  designate  the  third  beast,  considering 
the  agents  in  developing  it,  is  misapprehension  of  good.  This 
means,  of  course,  a  coming  short  of  what  is  really  the  religious 
obligations  of  men  calculated  to  be  acceptable  with  the  Maker. 
The  beast  had  four  heads ;  thus  pointing  to  the  four  chief  points  on 
which  misapprehension  of  duty  is  centered.  We  will  enumerate 
literal  sacrifices,  ceremonies,  self-abasement,  and  church  member- 
ship, as  four  groundworks  on  which  men  rest,  and  deceive  them- 
selves that  they  are  fulfilling  the  law  of  good  and  duty  of  obligation. 

Of  sacrifices  it  is  only  necessary  to  refer  to  the  practices  of  the 
ancients,  wherein  they  labored  to  ease  the  conscience  by  the  blood 
of  animals  and  the  flames  of  the  altar.  Even  under  the  revealed 
system  it  was  hard  to  dispossess  the  Jews  of  the  notion  that  sacri- 
fices were  more  acceptable  than  justice  and  humility.  In  fact  it 
has  always  been  the  disposition  of  men  to  be  careless  about  re- 


898  MYSTERY, 

straining  their  selfish  motives,  and  then  seek  to  atone  for  it  by 
some  disconnected  act  having  little  to  do  with  their  own  -inward 
perfection,  or  a  recomjDense  to  the  injured  party.  However,  this 
was  the  prevailing  notion  concerning  what  was  the  duty  of  the 
offender  against  the  creature  and  against  the  Creator.  Even  after 
sacrifices  were  hunted,  and  in  a  great  measure  exterminated,  by  the 
hand  of  a  more  spiritual  conception  of  duty,  there  still  cleaves  to 
the  notion  of  reconciliation  with  God  a  dark  feature  of  blood  and 
suffering,  a  remnant  of  heathen  follies. 

So  strong  the  practice,  we  say,  so  prevailing  the  impression  that 
the  spilling  of  blood  is  acceptable  as  an  offering  for  sin,  that  Chris- 
tianity has  bowed  under  the  pressure,  and  acknowledged  and  de- 
clared that  the  literal  sufferings  of  Christ  on  the  cross,  wherein  his 
life  was  taken  and  his  blood  spilled  by  the  hand  of  violence,  is  an 
atonement  for  sin,  and  an  acceptable  spectacle  in  the  sight  of  high 
heaven  I 

This  is  misapprehension  of  the  rankest  kind.  It  is  heathenism, 
which  of  old  made  the  children  pass  through  the  fire  to  appease 
the  gods.  It  is  a  contradiction  of  that  perfect  conception  of  the 
Deity  that  men  delight  to  worship.  It  is  blasphemy  again.  But, 
you  will  say,  did  not  the  apostles  speak  emphatically  of  Christ  as 
an  offering  for  sin,  and  make  a  special  mention  of  those  literal  suf- 
ferings on  the  cross  ?  Very  well ;  it  is  granted.  But  under  what 
circumstances  were  they  speaking  ?  Just  emerging  from  a  dispen- 
sation where  sacrifices  were  a  chief  figure,  and  surrounded  by  the 
popular  notion  that  the  spilling  of  blood  made  atonement  for  sin ; 
being  hard  pressed  by  the  Jews  on  account  of  a  departure  from  the 
former  customs,  how  natural  that  the  apostles,  in  speaking  of  the 
comparative  virtue  of  Christ's  dispensation,  contending  with  the 
Jews,  as  they  were,  and  knowing  that  the  latter  were  conversant 
with  his  ignominious  death  in  the  interest  of  the  more  spiritual  wor- 
ship, how  natural  that  they  should  use  figures  of  speech  drawn  from 
the  popular  notion  of  the  Jews  and  the  whole  world  ?  Did  the  Jews 
advocate  the  ceremonial  law,  and  chide  the  apostles  for  a  non- 
observance  of  their  sacrificial  customs  ?  The  apostles  answered  : 
We  have  Christ  for  our  sacrifice,  the  atonement  for  our  sins  ;  mean- 
ing, of  course,  that  the  knowledge  and  truth  by  him  was  the  fulfill- 
ment of  the  law,  and  the  proper  object  of  their  religious  interest. 
Did  the  apostle  say  that  Christ  died  for  us,  according  to  the 
scriptures?  So  we  all  believe,  because  he  was  murdered  whilst  in 
the  interests  of  all,  disseminating  the  truth.  « 

Does  he  say  that  by  his  death  we  are  accepted  by  God?  Still 
that  does  not  imply  any  necessity  of  the  spilling  of  his  blood,  for 


MYSTERY.  399 

his  devotion  unto  death  was  the  crowning  example  in  that  whole 
life  of  sacrifice  for  the  good  of  all  men;  by  which  also  the  resurrec- 
tion from  the  dead  was  illustrated  whereby  the  discouraging  tenets 
of  the  Sadducees  were  contradicted,  and  life  and  immortality  were 
brought  to  life.  Had  he  died  by  any  other  means,  and  that  death 
being  caused  by  the  same  devotion  to  his  mission,  the  same  figures 
of  speech  would  apply,  and  doubtless  would  have  been  used.  But, 
under  the  pressure  of  a  general  clamor  about  the  virtue  of  literal 
sacrifices,  as  was  the  circumstance  surrounding  the  apostles,  it  is  no 
wonder  that  they  were  forced  into  a  form  of  expression,  which,  while 
it  served  to  offset  the  virtues  of  Christ  against  literal  sacrifices,  at 
the  same  time  borrowed  much  of  that  literalism  which  was  rather 
intended  to  carry  the  mind  up  to  a  higher  idea  of  religious  duty. 

Self-abasement  is  another  head  of  the  beast.  This  was  manifest 
of  old  by  cutting  of  the  flesh,  tearing  of  the  garments,  falling  on 
the  ground,  abstaining  from  proper  nourishment,  and  destroying 
of  property,  sacrificing  servants,  slaves,  and  children,  and  many 
other  like  barbarous  acts,  having  no  virtue  in  themselves,  except  in 
some  instances,  to  showthe  earnestness  of  the  subject. 

In  modern  times,  the  misapprehension  of  duty  still  preserves  the 
rites  of  penance  rather  than  reform;  or,  under  a  more  spiritual  cast, 
marks  out  for  itself  a  gloomy  outline,  forbearing  from  natural  mer- 
riment, social  enjoyment  and  innocent  pleasures,  never  compre- 
hending the  spirit  of  religious  requirement,  that  to  do  justly,  love 
mercy,  and  walk  within  moderate  limits  of  moral  duty  and  faith,  is 
all  that  God  requires  of  men. 

Another  head  of  the  beast  is  fulfilled  in  the  deceitfulness  of  cere- 
mony. Whatever  that  may  be,  when  once  established  as  a  religious 
duty,  it  is  liable  to  sap  the  spirit  of  true  worship.  Even  the  sacred 
privilege  of  prayer,  when  arranged  for  a  time  and  set  season,  and 
looked  upon  as  a  duty,  becomes  a  performance  on  which  rests  much 
claim  to  godliness,  yet  which  is  no  more  acceptable  to  the  Creator 
than  the  careless  request  of  a  child  would  be  to  the  parent  when  it 
should  come  and  go,  at  set  times,  asking  for  something  it  did  not 
need  or  expect  to  get,  but  which  had  merely  exercised  an  idle  prat- 
tle because  it  was  wont  to  receive  much  from  tiiat  quarter.  The 
saying  of  blessings  and  prayers  adds  much  to  the  weight  of  self- 
righteousness,  and  most  always  verges  into  an  objectionable  form 
before  high  heaven.  This  statement  is  not  intended  to  insinuate 
anything  against  that  hope  and  privilege — that  blessing  and  favor — 
that  the  sorrowful,  the  poor,  the  needy  and  distressed,  have  forever 
to  present  their  grievances  in  secret  before  the  Father  of  pity  and 
power. 


400  MYSTERY. 

The  ceremonies  of  former  times  were  less  commendable,  but 
have  retained  tbeir  hold  as  a  religious  duty,  and  forced  themselves 
into  objectionable  prominence  in  the  Christian  system.  What 
means  this  mysterious  and  gaudy  array,  so  remarkable  of  the  older 
churches,  which  so  asserts  a  life  and  growth  in  these  last  times  ? 
The  main  service  is  with  candles,  ancient  dresses,  rising  wp,  and 
falling  down,  in  unprofitable  and  absurd  manner.  These  things 
were  endurable  under  a  system  of  types,  but  what  have  we  to  do 
now  with  £hese  ceremonies  ?  Shall  we  except  the  sign  of  baptism 
and  the  sacrament  of  the  Lord's  Supper  ?  It  is  doubtful  whether 
even  these  would  have  been  enjoined,  did  it  not  seem  necessary  to 
make  a  compromise  with  the  former  customs.  When  the  Israelites 
were  called  from  the  idolatrous  ceremonies  of  the  heathen,  it  seemed 
a  policy  of  moral  reform  that  some  flashy  ceremony  should  attach  to 
-the  Jewish  faith,  in  order  gradually  to  wean  the  people  from  the  bur- 
densome superstitions.  Hence  the  ceremonial  law,  which  by  an  econ- 
omy of  the  divine  plan  was  made  typical  of  the  detailed  means  of 
perfection.  When  Christ  came  with  a  new  dispensation,  and  sought 
to  call  the  people  up  still  higher,  he  was  made  to  take  cognizance 
of  the  strength  of  ceremony,  and  how  that  it  was  necessary  to  yield 
to  the  strong  desire  for  signs.  And  for  the  success  of  a  new  sys- 
tem that  had  to  combat  the  prejudices  of  the  time,  there  was  ad- 
mitted a  remnant  of  the  old  plan  of  signs  in  the  ordinances  of  the 
sacrament  and  baptism.  Not  that  there  is  any  virtue  in  the  cere- 
monies. They  are  rather  like  all  others,  which  in  time  are  fastened 
upon  under  a  misapprehension  of  what  is  good  and  acceptable  with 
God,  and  made  to  build  a  self-righteous  foundation  where  no  real 
virtue  exists. 

The  fourth  head  of  the  beast  has  been  denominated  church  mem- 
bership. Not  that  there  is  a  necessary  error  in  the  modern  custom 
of  adhering  to  a  certain  society,  but  rather  that  the  adhering  is  too 
strong  and  nonconditional.  This  is  so,  both  as  respects  the  re- 
quirement of  the  society  and  the  subjection  of  the  convert. 

The  misapprehension  lies  chiefly  in  the  growing  impression  that 
entertains  a  necessity  for  open  literal  confession  of  faith,  by  means 
of  attaching  to  a  church  publicly,  and  a  creed  particularly,  whereby 
the  convert  is  made  to  believe  he  has  stepped  from  lines  of  the  sin- 
ner, and  made  acceptable  to  God  by  a  public  profession  of  faith. 
Then  are  introduced  a  course  of  prayers,  a  close  watch  for  frequent 
public  profession  and  adherence  to  the  prescription  of  the  order. 
There,  then,  the  individual  rests  satisfied, .  having  *' taken  up  his 
cross"  by  making  a  parade  of  what  he  is  going  to  do;  being  ac- 
cepted by  the  church,  he  is  freed  from  condemnation.     In  most 


MYSTERY.  401 

cases  among  modern  churches  a  high  standard  of  morality  is  in- 
sisted upon,  and  which  is  maintained  more  because  it  is  insisted 
upon,  and  therefore  necessary  to  preserve  a  standing  in  favor,  than 
because  it  is  the  voluntary  offering  of  a  free  spirit,  baptized  into  a 
Bj^mpathy  with  the  divine  requirements.  In  a  multitude  of  such 
cases,  if  by  any  misunderstanding  the  individual  should  be  turned 
out  of  the  church,  he  would  be  under  no  restraint,  but  do  wickedly 
exceedingly;  simply  because  he  would  not  any  longer  be  solicit- 
ous for  the  consistency  of  his  profession;  and  having  not  been 
subject  to  the  law  of  liberty  and  faith,  that  foresees  the  Lord  al- 
ways before  the  eyes  without  the  care  of  overseers,  he  will  esteem 
himself  under  no  obligation  to  virtue  or  strict  justice.  On  the 
same  principle,  those  who  have  not  taken  the  vows  feel  themselves 
free  from  ordinary  morality,  because  they  do  not  belong  to  the 
church. , 

But  perhaps  it  is  the  highest  standard  of  faith  and  conduct  that 
will  seek  to  do  right,  independent  of  all  professions  and  vows,  and 
though  in  reality  it  be  the  ground  on  which  we  all  must  stand  to  be 
accepted  as  righteous,  still  no  severity  of  censure  should  rest  on 
those  who  from  every  means  and  motive  in  heaven  and  earth  are 
seeking  to  turn  many  to  righteousness.  However,  those  who  rest 
in  a  church  acceptance  on  their  having  declared  that  they  believe 
in  God,  Christ,  and  the  scriptures,  while  as  yet  they  deal  deceit- 
fully, and  have  little  regard  for  the  rights  and  feelings  of  others, 
are  fully  mistaken  as  to  the  obligations  of  the  divine  law,  and  fill 
that  unfavorable  measure  of  church  membership  which  we  call  the 
fourth  head  of  the  beast  like  a  leopard,  in  the  vision  of  Daniel. 

This  third  beast  had  "also  four  wings  upon  the  back  of  it,  like 
a  fowl."  As  to  these,  we  reason  in  this  manner:  The  beast  being 
a  misapprehension  of  religious  duty,  or  of  what  is  acceptable  and 
good,  the  wings  must  be  some  objects  which  further  that  misunder- 
standing; for  the  idea  of  wings  is  to  facilitate  the  speed.  But  in 
this  case  it  would  be  to  facilitate  the  speed  of  misajDiDrehension, 
because  that  is  the  beast  that  has  the  four  wings. 

Therefore,  as  the  beast  is  such,  and  the  heads  are  noted  divisions 
quite  general,  whilst  the  wings  were  an  extra,  and  it  would  seem 
special  growth,  that  gives  speed  to  the  beast,  particularly  in  a 
religious  sphere,  we  are  naturally  to  conclude  that  the  wings  relate 
to  objects,  and  deceptive  appearances  in  the  sacred  scriptures. 
Misapprehension  of  duty  has  a  remarkable  impetus  in  relation  to 
what  is  the  teaching  of  the  inspired  Word,  and  when  viewed  with 
reference  to  it,  we  find  it  strengthened  and  confirmed  by  four  prin- 
ciples of  expression  peculiar  to  the  sacred  writings.  The  first  is 
26 


402  MYSTERY. 

the  principle  of  mysticism  that  pertains  to  the  Bible;  the  second, 
allegories;  the  third,  figurative  terms;  and  the  fourth,  signs. 

These  are  four  conditions  of  the  sacred  writing,  over  which  the 
minds  of  men  are  wont  to  stumble,  thereby  facilitating  the  effect 
of  misapprehension  of  duty. 

A  mysticism  is  a  historic  account  of  what  is  all  probable  or  true, 
but  which  is  intended  to  have  a  bearing  on  future  events  or  princi- 
ples. An  allegory  is  a  continued  figure,  fabulously  constructed, 
bearing  strong  marks  of  its  figurative  intent.  A  sign  is  an  event, 
an  instituted  act,  or  ordained  ceremony,  whose  main  purpose  is  the 
same  as  the  others  above.  Figurative  terms  are  expressions  which 
in  a  literal  sense  are  foreign  to  the  place  where  they  are  set,  but 
which  presume  on  an  exercise  of  the  imagination  and  the  faculty  of 
comparison  to  call  out  their  true  meaning.  It  is  needless  to  say 
that  the  Bible,  the  standard  of  religious  duty,  is  remarkable  for 
these  four  forms  of  conveying  its  teachings. 

As  we  have  said,  partly  through  the  weakness  of  language,  we 
have  much  of  this;  and  then,  none  can  deny  that  there  was  an  in- 
tention of  obscurity.  The  fact  is  obvious.  The  whole  plan  of 
revelation  looks  like  a  terrible  experiment  at  exercising  the  liberties 
and  reason  of  men. 

Not  only  so,  but  to  catch  the  selfish  and  sensual,  who  in  the 
former  ages  of  existence  despised  the  covenant  of  grace,  and  mur- 
dered the  righteous  continually;  and  who,  being  given  over  to 
punishment,  are  made  to  grasp  at  error,  and  to  be  checked  and  re- 
buked by  the  periodical  judgments  of  the  Almighty.  These  being- 
yet  under  wrath,  and  attempting  to  approach  a  knowledge  of  the 
truth,  are  made  to  be  deceived  by  appearances,  and  come  short,  re- 
ceiving for  their  portion  the  burdens  of  ceremony  and  the  curse  of 
error  under  the  veil  of  forgetfulness. 

Accepting  this  obscurity  as  a  matter  of  fact,  the  third  beast  is 
represented  as  follows: 

Third  Beast — Developed  by  the  subject  of  Good — Misappre- 
hension of  Duty. 
Four  Heads — Sacrifices, 

Self-abasement, 

Ceremonies, 

Church  Membership. 

Four  Wings — Mysticism, 
Allegories, 
Signs, 
Figurative  Terms. 


MYSTERY.  403 

The  fourth  beast  was  ''dreadful  and  terrible,  strong  exceeding- 
ly," and  "it  devoured,  brake  in  pieces,  and  stamped  the  residue 
with  the  feet  of  it." 

The  fourth  beast  is  judged  to  have  been  developed  by  the  sub- 
jects of  effects,  or  with  reference  to  what  is  the  end  and  object  of 
life,  from  all  that  is  presented  to  the  senses.  The  idea  is  this:  that 
the  elements  of  society  not  favorable  to  faith,  or  particular  about 
justice,  being  occupied  with  the  works  of  nature  and  revelation, 
which  are  properly  the  effect  of  the  Creator's  hand,  defines  itself 
into  an  anti-religious  form,  that,  to  be  properly  designated,  must 
be  called  sensual  selfishness;  for,  this  naturalism  would  receive 
cast  by  the  sea  out  of  which  it  rises.  This  has  been  defined  to  be 
an  arbitrary  and  blinded  disposition.  Therefore,  the  beast  becomes 
a  form  of  sensualism  that  makes  inferences  concerning  the  appear- 
ances of  nature,  coming  short  of  the  real  truth,  suggesting  skepti- 
cism, inclining  to  doubt,  harboring  infidelity,  and  iuTiting  the 
reign  of  the  passions.  It  is  that  hasty  and  unreliable  inference 
which,  beholding  nature  in  a  fixed  state  of  rest,  with  the  mountains 
in  their  place,  and  the  great  sea  confined  by  its  long  worn  barriers, 
says,  thus  it  was,  and  thus  it  shall  ever  be,  without  change;  that  in- 
ference which,  observing  a  fixed  law  governing  the  universe,  can 
see  no  further  than  the  effect  of  the  divine  power,  not  comprehend- 
ing that  great  Cause  who  may  work  marvelously  with  all  created 
things,  revealing  new  laws,  new  life,  and  untold  power;  that  infer- 
ence that,  beholding  man  subjected  to  the  laws  of  death  and  decay, 
looks  gloomily  on  the  grave,  and  shudders  at  the  unchangeable  as- 
pect of  nature,  saying,  so  it  has  ever  been,  so  it  shall  ever  be;  let  us 
eat  and  drink,  for  we  perish  and  cease. 

But  this  is  not  the  whole  measure.  It  is  also  that  careless,  cheer- 
ful element  that  is  strong  in  its  own  flow  of  animal  spirits,  satisfied 
with  the  enjoyments  of  sense,  and  regardless  of  the  stricken  and 
weary,  who  have  no  hope  in  life;  that  element  that  laughs  the  faith 
of  the  spiritual  to  scorn,  and  with  sarcasm  and  jest,  bites  like  a 
serpent,  ever  poisoning  the  conscience  and  principles  of  the  right- 
eous. Finally,  it  embraces  the  dishonesty,  follies  and  violence  of 
the  sensual  and  selfish  world,  that  fears  not  God  nor  regards  the 
rights  of  men;  but  which,  being  propelled  by  pride,  appetite,  and 
passional  force,  is  made  to  fill  up  the  sum  of  social  evil,  and  to 
resist  and  check  that  work  of  progress,  it  was  the  office  of  Christ 
to  inaugurate  and  carry  to  a  successful  consummation. 

The  ten  horns  of  this  beast — of  such  a  beast — may  be  enumerated^ 
as  revelation  has  evidently  anticipated  them,  viz.,  as  comprehend- 
ing the  great  effective  points  of  selfish  sensualism  in  all  the  world, 


404  MYSTERY. 

■which  universally  combine  to  negative  all  progress  and  to  distress 
and  curse,  according  to  the  prophetic  description  of  "  dreadful  and 
terrible."  These  should  be  enumerated  according  to  the  fact  con- 
cerning, -where  selfish  sensualism  is  obviously  and  really  pointed, 
and  where  it  has  effect  in  distinct  and  positive  perversion.  These 
marks  then  are  evidently  found  in  the  facts  of  conquest,  extortion, 
bribery,  murder,  theft,  fashion,  appetite,  despotism,  hereditary 
right,  and  spiritual  dictation. 

Conquest  is  the  overrunning  of  weak  tribes  and  nations  by  the 
violence  of  war  in  the  interest  of  a  selfish  policy. 
.  Bribery  is  that  evil  that  has  a  province  all  the  way  from  the  open 
and  direct  barter  of  truth  and  justice  for  the  sake  of  gain,  to  the 
more  subtle  and  refined  modes  of  placing  under  obligations  by  in- 
sinuating services  and  gifts. 

Murder  is  an  act  dictated  by  the  rankest  selfishness;  and  to  ap- 
preciate the  application  of  the  figure  of  these  horns,  it  must  be 
remembered  that  the  beast  itself  is  sensual  selfishness. 

Theft  is  another  evil  that  taxes  the  ingenuity  of  the  protective 
department  of  government,  and  the  alertness  and  resources  of  the 
honest  and  industrious,  continually  preying  on  the  substance  of 
others,  and  setting  the  moral  law  at  defiance. 

Fashion  as  an  evil  is  a  frequent  change  of  standard  dress  carry- 
ing with  it  the  influence  of  the  great  and  rich,  as  well  as  the  intelli- 
gent and  progressive.  For  this  reason,  viz,  the  air  of  respectability 
attached  to  it,  it  becomes  an  object  to  emulate  the  changes  of  the 
times,  and  becomes  identified  with  the  honorable.  However,  fash- 
ion not  being  confined  to  a  correct  principle,  by  which  it  would 
only  suggest  a  change  on  the  ground  of  improvement,  or  what  is 
more  neat  and  convenient,  comely  and  essentially  better,  the  whole 
mass  of  expectant  society  are  made  to  rush  at  every  freak  and  folly 
that  may  be  dictated  by  some  selfish  or  brainless  clique  at  the  head 
streams  of  influence. 

In  fact,  the  frequent  changes  in  the  standard  of  dress  come 
more  through  a  vanity  to  suddenly  remove  from  the  emulations  of 
the  poorer  classes,  who  cannot  afford  to  make  the  change,  than 
from  any  continual  improvement.  And  this  being  the  case,  a  self- 
ishness which,  because  it  is  in  a  position  of  wealth,  and  seeing  that 
the  imitative  faculty  of  society  is  distressing  all  the  poor  to  keep  up 
the  standard  of  respectability,  will  so  recklessly  flaunt  and  bewitch 
the  fashions,  does  not  recommend  its  advocates,  or  identify  them 
with  that  genuine  benevolence  that  would  ameliorate  the»condition 
of  the  poor  and  fill  the  measure  and  mission  of  the  Savior. 

It  has  not  been  enough  to  distress  by  the  fickle  selfishness  that 


MYSTERY.  405 

would  forever  remove  the  covering  of  the  laboring  classes;  but 
fashion  has  pampered  to  a  base,  distorted  sensualism,  that  ignores 
the  perfection  and  comeliness  of  the  human  form  from  the  hand  of 
the  Creator.  By  some  means  the  ideal  of  female  beauty  is  not  con- 
sidered perfected  until  a  depraved  taste  sets  the  mark  of  deformity. 
In  many  of  the  manifestations  of  fashion  we  have  much  of  fine  art 
and  much  of  improvement,  but  it  is  ignorance  and  blasphemy  that 
will  deliberately  attempt  to  improve  the  human  form  by  crowding 
the  delicate  internal  organs  of  the  body  in  a  smaller  compass  than 
the  economical  hand  of  the  Creator  has  placed  them,  and  as  is  the 
fashion  in  modern  society.  The  least  exercise  of  common  sense 
would  teach  any  one  that  this  is  morally  and  physically  wrong. 

Suppose  that  some  master  of  invention  should  produce  a  form  for 
a  purpose,  and  to  be  constructed  on  the  same  principle  of  economy 
as  is  evident  in  the  plan  of  the  human  system.  We  then  should 
expect  a  given  space  for  all  the  Avorkings  of  the  several  parts  of 
that  unity,  but  no  more.  Then  suppose,  after  it  is  completed,  and 
the  object  is  accomplished  by  a  perfect  adjustment  of  all  the  parts, 
we  apply  a  pressure  that  should  force  the  delicate  wheels  and  shafts 
in  contact  with  each  other,  straining  one  a  little  out  of  place  at  one 
point,  disturbing  many  of  the  main  ones  to  a  crooked  and  tangled 
working,  creating  a  friction,  and  perverting  the  whole  to  a  dis- 
ordered and  imperfect  machine. 

In  all  reason  this  is  the  case  where  a  constant  pressure  is  applied 
to  the  waist  of  the  human  body  ;  and  who  can  tell  the  suffering  en- 
tailed upon  society  through  this  one  deliberate  folly  of  the  times? 
Perhaps,  if  medical  men  will  present  us  with  the  fact,  it  will  be 
seen  that  there  is  not  one  lady  in  five  among  the  fashionable  class 
who  is  physically  sound ;  but  that  the  greater  portion  are  suffering 
by  disease  superinduced  by  this  folly  of  attempting  to  improve  God's 
handiwork.  So  the  lamentable  fact  is,  that  the  strength  of  fashion 
outweighs  every  consideration  of  duty  and  health,  and  an  ignorance 
on  the  subject  of  physical  law  is  well  in  keeping  with  the  outrageous 
practice. 

Appetite  is  the  gratification  of  the  senses ;  but,  as  here  applied, 
means  an  excess  or  morbid  thirst  for  sensual  pleasures  not  in  accord- 
ance with  the  law  of  our  being.  On  this  head  the  statement  applies 
that,  on  account  of  being  led  by  the  appetite  and  the  craving  after 
stimulants  and  irritating  substances,  the  stomach  becomes  deranged, 
the  bowels  disordered,  the  brain  affected,  and  the  whole  apparatus 
of  the  physical  and  mental  system  disordered.  On  account  of  ex- 
cesses and  indiscriminate  appropriation  of  food,  suffering,  pains, 
and  physical  and  mental  unhappiness  become  the  rule,  and  sound 


406  MYSTERY. 

health  the  exception.  By  gratifying  a  depraved  taste  and  sensual 
appetite  we  suffer  through  Fife,  complaining,  and,  dying  prematurely, 
reproach  the  work  of  the  Creator.  From  the  earliest  ages  wise  men 
have  declared  this.  Science  shows  the  evil  in  detail,  and  physicians 
continually  reiterate  the  fact,  or  indirectly  act  on  this  theory.  Not- 
withstanding, it  is  safe  to  assert  that,  out  of  all  the  millions  of  men 
who  come  and  go  with  the  ages  and  generations,  but  few  enjoy  their 
lives  without  pain  and  penalties  for  a  violation  of  physical  law. 
What  the  appetite  desires,  is  made  the  delicacy  of  food ;  and  the 
impulse  of  taste,  natural  or  depraved,  expressed  by  the  term,  "I 
like  it,"  becomes  a  law  by  which  a  selection  is  made  from  the  great 
mass  of  healthy  and  poisonous  substances. 

We  are  of  the  impression  that  a  higher  order  of  selfishness  than 
that  which  now  governs  would  place  much  restraint  on  the  appetite, 
and  require  that  reason  and  experience  should  govern  the  selection 
and  preparation  of  food.  But  we  are  applying  this  strong,  dread- 
ful, and  terrible  beast,  that  is  so  particularized  by  Daniel's  vision, 
to  the  sensual  selfishness  of  the  times ;  which  cast  of  character,  of 
course,  has  more  of  strength  and  terror  than  of  real  perception  of 
physical  and  moral  law. 

Despotism  is  a  disposition  to  dictate  imperatively,  without  coun- 
sel or  influence,  principally  manifested  in  positions  of  power,  and 
without  regard  to  the  principle  of  common  rights  and  privileges 
of  men. 

Hereditary  right  is  a  selfish  assumption  in  favor  of  certain  fami- 
lies or  members  of  the  same  family,  by  which  special  privileges  and 
special  favors  are  secured  to  a  few  at  the  expense  of  the  many 
equally  entitled  to  benefit. 

Spiritual  dictation  is  an  element  blinded  by  a  sensualism  that  can 
see  no  further  into  the  object  and  liberty  of  religion  than  a  visible 
organization  having  a  head  with  supreme  authority,  and  maintain- 
ing a  rigid  prescription  of  faith  and  practice. 

Finally,  extortion  is  a  taking  advantage  of  circumstance,  position, 
or  power,  to  exact  more  than  is  just ;  and  is  one  mode  which  ex- 
treme selfishness  has  to  prey  upon  the  defenseless. 

It  will  be  seen  that  most  of  these  channels  of  social  evil  are 
suggestive  of  personal  interest,  which  is  the  germ  of  selfishness.  If 
we  will  turn  to  the  description  of  this  beast,  we  will  see  that  Daniel 
speaks  of  its  teeth  being  of  iron  and  its  nails  of  brass.  Now,  iron 
is  suggestive  of  naturalization,  or  rather  what,  as  an  element,  is 
common  and  universal,  having  strength  and  common  utility.  As 
a  figure  applied  to  qualities  and  principles  among  men,  it  fits  the 
general  passional  and  sensual  faculty  so  common  to  man  and  beast, 


MYSTERY.  407 

and  especially  that  natural  bent  and  disposition  to  be  exclusively 
occupied  with  objects  of  the  senses.  This  beast  was  summoned 
up,  it  must  be  remembered,  by  the  subject  of  effect,  which  is  mainly 
known  by  the  works  and  instincts  of  nature;  for  we  call  these  the 
effect  of  the  great  cause.  The  teeth,  then,  are  suggestive  of  a  cer- 
tain instinctive  naturalism,  so  common  to  the  selfish  element  of 
society.  In  treating  of  the  tabernacle,  brass  has  been  defined  to 
relate  to  and  embrace  combination,  special  utility,  and  polish.* 
The  outward  appearance  of  sensual  selfishness,  as  manifest  at  the 
present  time,  is  remarkable  for  a  refinement  that,  of  itself,  is  of  a 
special  utility,  in  current  politeness.  This  outward  polish  is  often 
insincere.  It  it  a  curious  combination,  yet  acceptable  and  comely. 
All  the  three  figurative  characteristics  of  brass  are  discoverable  in 
modern  politeness,  as  connected  with  a  refined  mode  of  selfish  ob- 
jects. First,  it  is  of  special  utility.  Secondly,  it  is  a  combination 
of  which  we  are  sensibly  conscious,  being  an  expression  or  act  of 
good- will  toward  others,  whilst  at  the  same  time  it  contains  an  ele- 
ment of  self-interest.  Finally,  it  is,  indeed,  esteemed  the  polish  of 
society. 

But  the  bearing  that  it  has  in  this  vision  is  simply  that  sensual 
selfishness  avails  itself  of  this  policy  of  politeness,  so  that  we  have 
much  of  the  outward  attack  of  villainy  and  murderous  deceit 
through  a  refined  medium  of  approach. 

Without  any  detriment  to  the  principle,  we  may  say  that  the  cur- 
rent expressions  of  good-will  and  of  praise  are  easily  perverted  into 
a  base  use,  and  that  they  are  especially  availed  of  to  cover  the  ap- 
proach of  the  deceitful,  depraved,  and  violent.  Let  the  deceived 
tell  the  rest,  and  the  wise  beware. 

Daniel  particularizes  further,  and  says:  **  I  considered  the  horns, 
and  behold  there  came  up  another  little  horn,  before  whom  three  of 
the  first  were  plucked  up  by  the  roots;"  and  then  goes  on  to  say 
that  this  horn  was  "  more  stout  than  his  fellows;"  that  it  *'made  war 
with  the  saints,  and  prevailed,"  wore  them  out,  and  thought  to 
**  change  times  and  laws,"  and  many  other  like  oppositions,  for  a 
description  of  which  see  the  account.  Now,  this  little  horn  was  di- 
verse from  the  others,  and  had  eyes  like  a  man.  It  spoke  "great 
words  against  the  Most  High,"  and  had  a  mouth  "  speaking  great 
things." 

In  order  to  ascertain  what  element  this  little  horn  relates  to,  we 
must  observe  closely  the  descriptive  terms,  and  the  relations  and 
history  of  the  elements  enumerated  as  the  ten  horns.  First,  we 
will  observe  the  diversity  that  is  spoken  of.     In  order  to  do  this, 

*See  page  187. 


408  MYSTERY. 

we  must  make  a  fresh  statement  of  what  is  the  general  character  of 
the  ten,  so  that  we  may  know  when  a  diverse  character  is  presented. 
We  will  say,  then,  that  they  are,  as  a  whole,  anti-religious  and 
sensual,  making  opposition  to  religion  by  following  their  own  bent, 
without  any  particular  care  or  intention  to  destroy  revealed  religious 
faith,  except  where  it  conflicts  with  their  own  enjoyment  and  in- 
terests. In  other  words,  it  is  a  character  of  opposition  that  is 
indirect  and  as  against  the  system  of  revealed  religion,  neutral  or 
passive,  but  which,  seeking  an  enjoyment  contrary  to  the  spirit  of 
religion,  is  fearfully  subversive  of  virtue  and  benevolence.  But  the 
little  horn  in  question  was  *'more  stout  than  his  fellows,"  and 
"made  war  with  the  saints,'"  whereby  we  are  to  infer  that  it  was 
more  direct,  effectual,  and  positive  in  its  nature  of  religious  oppo- 
sition than  any  of  the  above-mentioned  influences.  These  horns 
are  characterized  in  the  main  by  indifference  both  to  moral  obliga- 
tion and  to  mental  and  spiritual  questions,  so  that  the  positive  op- 
position to  the  saints  and  religion,  such  as  is  described  as  charac- 
terizing this  little  horn,  and  making  the  diversity  consist  in  this 
positive  opposition,  implies  that  element  of  deistical  resistance  and 
aggression  that  has  been  noted  for  great  power  of  reasoning,  di- 
rected against  Christianity  and  all  special  revelation  ;  and  in  later 
times,  a  peculiar  interest  in  the  theoretical  possibilities  of  the  spir- 
itual state;  but  still  characterized  by  a  rejection  of  scripture  au- 
thority, and  an  active  hostility  to  the  universal  church  represented 
in  all  nations. 

It  is  mainly  by  the  opposition  to  the  saints  of  the  Most  High, 
noted  by  Daniel,  that  we  are  authorized  in  supposing  that  it  is  an 
element  directly  antagonistic  to  the  revealed  system  of- religion; 
simply  because  that  the  saints  of  the  Most  High,  in  the  notion  of 
Dainiel  and  of  the  scriptures,  are  those  who  are  attached  by  faith 
to  the  sacred  writings.  This  we  may  say,  whatever  may  be  the 
errors  and  misunderstandings  pertaining  to  that  class,  who  as 
taught  by  the  Bible  believe  in  the  revelation  of  God  to  men,  a 
future  life,  immortality,  and  a  hope  through  the  resurrection  of  the 
dead. 

The  ^'eyes  like  a  man"  denote  intelligence,  for  which  the  deist- 
ical element  has  always  been  noted,  because  relying  on  reason  and 
unembarrassed  by  the  misunderstandings  so  possible  to  the  re- 
vealed system,  it  explores  fearlessly  the  regions  of  mental  vision, 
severing  here  and  there  a  superstition  that  could  not  be  maintained 
but  by  a  strict  adherence  to  some  venerated  authority  or  rule,  and 
bringing  to  light  new  and  unexpected  truths  that  have  distinguished 
it  among  the  forces  of  modern  improvement.     It  will  be  under- 


MYSTERY.  409 

stood  that  we  mean  tliat  deism  that  believes  in,  and  acknowledges 
a  God,  but  denies  a  revelation  from  Him,  which  latter  fact  brings 
it  in  such  marked  antagonism  to  the  adherents  of  the  revealed  sys- 
tem, who,  by  the  notion  of  Daniel  and  by  oar  own  judgement,  are 
esteemed  the  saints  of  the  Most  High.  Believing  it  to  be  such  an 
element,  and  one,  too,  that  believes  and  acknowledges  the  deity,  we 
might  be  at  a  loss  to  see  how  it  could  speak  "  great  words  against 
the  Most  High,"  in  the  mere  matter  of  denying  a  revelation  from 
Him,  and  in  a  consequent  sincere  opposition  to  those  who  do  be- 
lieve in  that  revelation,  were  it  not  for  the  further  development  of 
the  deistical  faith,  which,  absenting  itself  from  the  possibilities  of  a 
direct  interposition  pf  the  Divine  Being,  and  hence  isolated  to  a 
chilling  sense  of  God's  indifference  to  men  and  matters  below,  it 
has  verged  to  a  standard,  making  the  Creator  a  cold,  distant,  higher 
law  or  cause,  scarcely  differing  from  an  inanimate  means,  only  in- 
distinctively  suggestive  of  an  individuality  and  personal  intelligence, 
and  merely  admitting  a  cause  or  power,  such  as  hurls  the  thunderbolt 
in  the  cloud,  lifts  the  waves  in  the  ocean  storm,  or  heaves  the  earth 
in  the  commotion  of  elements.  "  Speaking  great  words  against  the 
Most  High,''  is  fulfilled  not  in  a  literal  sense,  but  by  the  effect  and 
tendency  of  modern  deism,  wherein  the  active,  positive,  intelligent 
personality  of  the  Creator  is  obscured  by  a  strict  inference  from 
natural  appearances,  without  the  modification  of  the  scriptural  idea 
of  the  Jehovah  and  God  of  the  universe. 

Having  hit  upon  an  object  that  bears  a  semblance  to  the  descrip- 
tion of  this  little  horn,  we  will  submit  a  form  of  the  beast,  as  it 
will  appear  in  the  application,  after  which  we  will  further  consider 
it  in  reference  to  this  horn,  as  herein  assumed  to  agree  with  Deism. 

Fourth  Beast — developed  by  subject  of  effects  or  objects — Sensual 

Selfishness. 

Ten  Horns — Conquest, 

Extortion, 

Bribery, 

Murder, 

Theft, 

Fashion, 

Appetite, 
r  Despotism, 
Tliree  Plucked  up  by  the  Roots —  \  Hereditary  Rights, 

I  Spiritual  Dictation. 

Little  Horn  before  whom  three  Fell — Modern  Deistical  Element. 


410  MYSTERY. 

In  treating  further  of  tliis  little  horn  of  the  beast,  it  can  be  con- 
veniently done  by  its  further  acts  as  described  in  relation  to  the 
other  forces  suggested  as  forming  a  part  of  the  dreadful  and  terri- 
ble array  of  evil,  delineated  by  the  figure  of  the  beast.  That  skele- 
ton form  will  show  that  the  three  horns  affected  are,  hereditary 
rights,  despotism,  and  spiritual  dictation;  so,  if  a  given  description 
has  brought  us  to  fix  upon  oppositional  Deism  as  the  little  horn, 
we  are  to  ascertain,  whether  or  not,  the  application  is  carried  out 
by  the  whole  prophetic  account  of  the  beast. 

Now,  there  were  circumstances  in  the  era  of  Lutheran  reform  that 
placed  skeptics  of  every  class  in  a  more  independent  position,  and 
gave  them  an  opportunity  to  express  themselves  either  sincerely  or 
vainly,  as  the  case  might  be,  against  the  authority  of  the  church 
and  its  foundation.  Those  circumstances  were  simply  a  divided 
opinion,  and  a  divided  church  and  nationality,  which,  on  account 
of  the  diverse  interests  and  sympathies  actuating  the  several  parties, 
did  not  fail  to  furnish  an  asylum  for  new  notions  and  lines  of  con- 
duct. 

Previous  to  that  time  such  was  not  the  case  to  any  remarkable 
degree,  but  heretics  and  dissenters  lay  still  under  the  reign  of 
terror.  The  era  that  gave  to  modern  sects  their  liberty,  also  gave 
occasion  for  the  most  extravagant  dissent  from  the  popular  re- 
ligion. For  awhile,  the  more  startling  innovations  were  met  with 
the  severity  noticable  of  former  periods,  and  imprisonment  and 
death  were  at  least  threatened  to  those  who  seemed  to  be  recklessly 
turning  society  upside  down.  But  this  spirit  of  severity  did  not 
avail  against  the  general  uprising,  for  it  was  a  national,  religious, 
and  social  earthquake  that  was  suddenly  precipitated  upon  the 
world,  and  which  wrecked  the  old  foundations,  and  ceased  not  to 
shake  every  institution  until  this  day. 

The  general  cry  has  become,  liberty  for  all;  and  loudest  among 
those  who  asserted  a  free  exercise  of  opinion,  was  the  voice  of  those 
who  had  suffered  the  most  restraint.  These  were  they  who  were 
skeptical  concerning  revelation  as  a  fact,  and  of  the  utility  of 
church  institution  as  growing  out  of  the  assumed  fact  of  revela- 
tion. Though  the  revolution  of  the  later  centuries  was  an  effect  of 
a  general  uprising,  yet  a  close  scrutiny  will  disclose  the  truth  that 
the  deistical  or  skeptical  element  was  the  most  active  and  effective 
to  produce  the  general  result. 

This  may  be  accounted  for  in  the  nature  and  situation  of  things 
at  the  time.  The  religious  reformation  and  dissent  was  held  in 
check  by  a  reverential  feeling  for  the  mother  churches,  and  the  in- 
stitutions that  had  so  long  ruled  the  world,  and  apparently  been 
handed  down  from  heaven. 


MYSTERY.  411 

The  national  prerogative  of  authority  had  been  woven  by  a  tra- 
ditional connection  with  the  revealed  system  of  religion,  and  con- 
firmed and  strengthened  by  the  church,  under  whose  anathemas 
kings  still  trembled,  and  were  in  doubt.  But  the  skeptical  force 
was  under  no  reverential  restraint,  and,  smarting  still  with  the  re- 
membrance of  restrictions,  chains,  and  tortures,  it  became  allied 
with  a  bitterness  of  feeling  and  expression  which,  while  it  startled 
the  more  moderate  reformers,  served  to  give  decision  to  the  hesi- 
tating multitudes,  who  were  in  doubt  whether  or  not  their  lives 
were  their  own. 

Besides  this,  the  deistical  class  of  society,  from  a  natural  bent, 
being  associated  with  art  and  natural  philosophy,  and  at  this  period 
untrammeled  by  superstitious  fears,  and  exercised  to  inductive  rea- 
soning, was  well  calculated  to  lead  out  in  a  contest  that  required 
more  of  ability  and  unscrupulous  decision  than  of  conscientious 
piety  and  reverential  feeling. 

Turning  from  the  causes  that  in  the  nature  of  the  case  made  the 
deistical  portion  of  society  chief  in  the  uprising  against  the  despot- 
ism of  former  times,  we  call  attention  to  the  fact,  how  that,  in  the 
middle  periods  of  the  reformation,  but  particularly  after  the  era  of 
the  dissenters,  through  the  revolutionary  contest  for  liberty,  down 
to  the  present,  skeptical  and  deistical  writers  have  followed  each 
other  in  rapid  succession  and  with  powerful  effect  against  every 
custom  originating  from  the  Bible;  against  the  presumptions  despot- 
ism of  the  nations  founded  on  that  peculiar  prerogative  of  divine 
rights,  taken  from  the  Jewish  customs ;  against  the  unjust  distribu- 
tion of  property  and  privilege  embodied  in  hereditary  rights,  also 
coming  from  the  same  Bible  source ;  and  against  spiritual  dictation 
in  every  form,  as  being  a  superstitious  and  unwarranted  authority 
derived  from  the  imposition  of  the  Bible  system. 

That  an  element  that  was  not  allowed  to  even  "peep"  or  ''mut- 
ter" for  so  long  a  period,  should  avail  itself  of  a  reverse  of  feeling 
against  a  church  that  had  been  by  far  too  tyrannical  in  its  author- 
ity, is  not  at  all  remarkable  ;  that  a  force  which  had  always  been 
opposed  to  revelation  as  a  whole  should  attack  unjust  institutions 
which  seemed  indirectly  supported  by  Bible  authority,  is  natural 
enough  ;  and  that  it  should  bring  the  terrible  energy  engendered 
by  the  remembrance  of  wrongs  into  the  contest,  and  thereby  be- 
come the  chief  cause  in  uprooticg  those  three  evils  of  society,  so  far 
as  they  are  at  all  uprooted,  is  still  most  natural,  not  to  say  apparent, 
according  to  the  history  of  the  times. 

This  brings  us  closer  to  the  point ;  for  although  the  rising  of  this 
little  horn  was  from  the  time  that  liberty  was  accorded  to  men  to 

^  OF  THE  '^ 

UKIVERS: 


412  MYSTERY. 

express  themselves  to  extremes,  yet  the  time  when  it  effected  an 
uprooting  of  the  three,  may  be  of  a  much  later  date.  Indeed,  it  is 
described  as  a  *'  little  horn,"  which  shows  that  there  must  have  been 
an  opportunity  to  gain  some  strength  and  growth  before  it  effected 
its  feat.  Deism,  at  the  time  of  its  beginning  as  an  active  hostility  to 
the  religion  of  Protestantism,  was  first  observed  in  England  about 
the  year  1642.  France  and  Germany  soon  became  an  asylum  for 
the  same  sentiments. 

About  the  beginning  of  the  eighteenth  century  we  find  a  remark- 
able influence  exerted  by  this  power  in  question  ;  and  by  the  time  of 
the  American  Kevolution  it  was  outspoken  and  took  a  most  promi- 
nent part  in  that  event — so  much  so,  that  it  may  well  be  questioned 
whether  or  not  the  colonies  of  Great  Britain  would  have  overcome 
their  veneration  for  the  old  country,  the  institution  of  kingly  gov- 
ernment, and  the  ties  of  the  church,  were  it  not  for  the  prompt  and 
efficient  stand-point  assumed  by  the  unbelieving  forces  against  old- 
time  customs  and  scriptural  claims  of  hereditary  rule  and  authority. 
It  is  highly  probable,  too,  that  much  of  the  skeptical  portion  emi- 
grated to  the  colonies  as  well  as  the  persecuted  sects;  and,  realizing 
their  position  under  any  prevailing  religion,  made  extra  exertion  to 
control  the  Constitution  of  the  United  States  of  America  to  a  most 
liberal  standard.  Perhaps  the  activity  and  remarkable  ability  of 
Thomas  Paine,  at  the  opportune  moment  when  the  people  were  hesi- 
tating, under  a  love  for  the  old  country  and  the  old-timed  institu- 
tions, did  more  to  effect  a  union  of  feeling  and  a  prompt  action  than 
any  other  cause  that  can  be  thought  of.  The  same  man's  influence, 
with  others  of  like  sentiments,  did  much  to  control  the  policy  of  that 
Constitution  which  does  not  admit  of  despotism,  denies  hereditary 
right,  and  has  struck  the  most  severe  blow  to  spiritual  dictation 
that  it  has  ever  received.  In  fact,  so  far  as  this  country  is  con- 
cerned (and  millions  find  rest  on  its  broad  bosom),  these  three  horns 
are  virtually  plucked  up  by  the  roots.  Not  only  here,  however,  but 
as  far  as  this  influence  of  republican  deism  has  reached. 

Now  this  being  the  case,  and  considering  the  importance  of  such 
a  fact,  has  it  escaped  the  notice  of  a  revelation  notable  for  its  his- 
toric forecast  of  the  future,  and  of  all  the  secret  events  and  causes 
affecting  the  covenent  of  God  to  men? 

Whether  or  not,  that  deism  can  be  seen  as  the  chief  power  in  the 
independence  of  the  United  States  of  America,  whereby  we  have, 
in  effect,  the  most  perfect  uprooting  of  hereditary  rights,  despotism, 
and  spiritual  dictation,  it  is  still  certain  that  that  form  of  belief  is 
opposed  to  those  assumptions  in  the  abstract,  and  do,  by  belief  and 
practice  as  far  as  it  may  reach,  totally  deny  the  exercise  of  such 


MYSTEKY.  413 

existences.  First,  because  it  is  imbued  with  the  spirit  of  liberty; 
is  strong  by  the  associations  of  science  and  philosophy,  and  exer- 
cised to  a  reasonable  view  of  men's  rights  and  equality.  Secondly, 
because  it  is  opj)osed  to  every  authority  derived  from  a  claim  of 
revelation;  and  these  three  social  evils  attempt  to  prop  themselves 
by  antecedent  customs  derived  from  the  sacred  history  and  script- 
ures. 

It  is  on  this  ground  that  the  other  description  of  Daniel  concern- 
ing this  power  has  a  bearing.  It  is  said  that  this  opposition  should 
"  wear  out  the  saints  of  the  Most  High,  and  think  to  change  times 
and  laws,"  and  that  they,  the  saints,  should  be  *'  given  into  his  hand 
until  a  time,  times,  and  the  dividing  of  time."  This  is  the  point 
that  is  covered  by  the  general  subject  of  Christ,  as  a  sign  of  the 
sufferings  of  the  church,  and  also  the  point  that  shows  the  weakness 
of  church  faith;  rather  its  perversion,  which  gives  occasion  for  the 
skeptic  to  pierce  the  believer  with  many  a  thorn.  From  the  time 
that  the  least  liberty  was  accorded,  this  opposition  asserted  itself 
by  assailing  the  foundation  of  Christian,  Jewish,  and  Mohammedan 
faith.  Had  the  doctrines  been  preserved  in  their  truth  and  grand- 
eur, the  skeptic  would  have  been  disarmed  by  his  own  weapons, 
and  j)ossibly  given  more  attention  to  a  candid  and  earnest  search 
for  the  real  truth,  than  an  unconditional  warfare  against  the  whole 
fabric  of  revealed  religion.  But  the  selfish  sensualism  pervading 
society,  and  pressing  in  upon  all  departments,  sacred  and  profane, 
forced  the  most  famed  institutions  for  virtue  and  faith,  into  the 
same  mold  of  literalism,  so  that  even  the  church,  instead  of  being 
a  perfection  and  praise,  was  little  better  than  the  old  superstitions 
it  had  exterminated.  At  just  such  a  situation  and  period  as  this, 
to  loose  the  bands  of  the  reckless  reasonists,  who  suffered  from  a 
perverted  revelation,  and  unfortunate  effect  of  that  revelation, 
meant  little  less  than  indiscriminate  warfare,  and  a  most  effective 
onslaught  in  the  Christian  ranks.  Such  a  battle  really  commenced 
to  rage  as  soon  as  the  revolution  was  fairly  commenced,  and  the 
*' saints"  being  ushered  into  an  era  of  liberty,  wherein  they  were 
freed  from  literal  torture,  realized  that  that  same  liberty  had  let 
upon  them  the  whole  force  of  the  deistical  or  skeptical  world,  which, 
taking  advantage  of  the  defensless  state  of  the  church  doctrine,  has 
continually  pinioned  them  to  spiritual  torture.  The  term  *' wear- 
ing out  the  saints,"  can  have  no  reasonable  application,  except  in 
that  cruel  element,  vain  or  sincere,  that  seeks  continually  to  sap 
the  foundation  of  future  life  and  hope  through  the  revelation  from 
God,  by  cutting  off  all  connection  from  heaven  to  earth,  and  remov- 
ing the  Creator  away  in  the  distance,  scarcely  discernible,  except  as 
a  primary  cause. 


414  MYSTERY. 

The  "  times,  time,  and  the  dividing  of  time,"  seems  to  relate 
to  the  philosophical  arrangement  of  months,  as  is  explained  in 
applying  the  Jewish  sacred  year  to  modern  history.  If  the  reader 
will  turn  to  where  it  is  explained  on  the  subject  of  sacrifices,  and 
in  the  treatment  of  the  subject  of  the  flood,  he  will  be  prepared  to 
appreciate  an  application  of  time  to  those  eras  of  our  history  so  in- 
timately connected  with  the  fortunes  of  the  world.*  Now,  a  time 
in  the  scripture  sense  is  not  necessarily  limited  to  a  given  number 
of  years,  simply  because  the  term  "  time"  is  used.  It  may,  rather, 
be  applied  to  periods  and  terms  whose  limit  of  actual  time  is  only 
to  be  determined  by  the  circumstances  attending  the  description 
in  which  the  term  occurs.  We  may  say  that  the  term  "  time"  may 
refer  to  one  of  the  great  years,  such  as  is  noted  in  the  divisions 
of  twelve  mystical  months,  or  it  may  refer  to  one  of  those  months. 
Or,  it  may  refer  to  one  of  the  periods  explained  as  the  fifty  days, 
embracing  the  whole  history  from  Adam.  Circumstances  of  the 
description  being  the  only  guide  as  to  which  period  of  time  is 
meant,  we  will,  therefore,  seek  for  a  base  for  the  times  meant  in 
this  instance,  by  adhering  to  the  strict  history  of  scepticism,  as 
manifest  in  the  facts  above  enumerated.  As  it  is  evident  that  it 
has  performed  all  this  since  the  Lutheran  era,  the  great  times  enu- 
merated as  the  seven  days  of  creation  are  out  of  the  question.  It 
will  then  be  between  the  months  of  the  great  year,  or  the  periods 
of  the  great  days,  or  years,  comprehending  our  whole  time,  and 
enumerated  as  fifty,  including  the  year  of  jubilee.  Now,  modern 
scepticism,  assumed  to  be  the  power  "wearing  out  the  saints," 
and  it  not  arising  until  1642  to  be  an  active  hostility,  such  as 
the  description  supposes  by  the  term  *^  wearing  out,"  it  renders 
it  inconsistent  to  apply  the  "times"  to  the  channel  of  the  fifty 
years  or  days;  because,  if  we  will  turn  to  that  list,  it  will  show 
that  the  year  1642  will  be  very  near  the  era  of  the  sixth  day 
in  the  seventh  week,f  thereby  leaving  only  two  "times"  to  expire 
before  the  era  of  the  jubilee;  when  it  is  reasonable  to  judge  that 
the  saints  of  the  Most  High  are  not  "worn  out"  by  opposing  forces, 
but  that  the  "judgment  is  set,"  and  dominion  is  given  to  them 
according  to  the  glory  and  hope  of  the  fiftieth  day. 

It  is  reduced,  then,  to  the  one  channel  of  *'  times,"  and  this  is  the 
mystical  months  of  the  larger  year  system,  which  has  already  been 
considered  and  divided,  according  to  the  events  of  our  history. J 
Now,  the  year  a.  d.  1642,  when  this  power  commences  as  a  noted 
opposition  in  fact,  directs  us  between  the  month  marked  by  the 
dissent  of  Arminianism,  commencing   about  the   year  1621,   and 

*  See  pages  87  to  95.       t  See  page  354,  then  339  to  354.       t  See  page  93. 


MYSTERY.  •        415 

that  of  the  Pietists,  commencing  in  1694.  From  about  the  year 
1642,  then,  to  that  of  1694  will  make  a  division  of  one  of  the  "  times," 
and  give  over  a  half  time  up  to  this  latter  period.  This,  then,  being 
the  first  portion  agreeing  with  the  divided  time,  the  other  three  are 
from  the  date  above-mentioned,  and  are  easily  deciphered. 

Now,  the  idea  of  Daniel  is  this :  that  through  over  three  of  these 
successive  degrees  of  progress,  as  noted  by  the  several  eras  of  re- 
formation, this  skeptical  element  should  take  the  fresh  occasions 
that  the  increased  liberty  of  these  several  periods  afforded  to  "wear 
out  the  saints,"  by  exercising  all  advantages  of  criticism,  severity, 
and  knowledge  that  the  several  **  times"  admitted,  and  by  all  means 
consistent  with  the  advanced  state  of  civilization,  beset  and  worry 
the  religious  faith  and  all  its  adherents. 

The  several  *'  times"  are  indicated  by  the  names  of  parties,  whose 
existence  and  influence  gave  rise  to  new  divisions,  as  well  as  new 
reforms,  which  suggests  their  names  as  appropriate  to  mark  the 
several  divisions  of  the  mystical  year  as  so  many  times  or  months. 

The  times  of  Daniel's  visions  can  therefore  be  represented  as  fol- 
lows: 

Divided  Time— From  a.  d.  1642  to  era  of  Pietists about  1694 

One  Time,  from  Pietists  to  era  of  Eepublicans "       1775 

"      Republicans  to  Abolitionists "       1861 

"  **      Abolitionists  to  some  future  era 

Now,  during  the  term  of  this  warfare,  it  is  further  said  that  this 
power  '*  shall  think  to  change  times  and  laws."  This  will  readily 
be  interpreted  to  mean  the  innovations  that  modern  deism  sets  up 
in  opposition  to  the  long  established  ordinances  derived  from  the 
sacred  writings,  and  which  it  vainly  supposes  will  remedy  the  ex- 
isting evils. 

Such  we  conceive  to  be  the  objects  of  the  four  beasts  of  Daniel, 
and  such  the  subtle  causes  that  have  seduced  the  religious  faith  to 
grave  errors  and  subjected  it  to  the  assaults  of  its  opponents. 

But  to  be  more  explicit  about  the  objections  to  modern  faith,  we 
will  introduce  another  figure  of  the  prophetic  oracles. 

When  the  Israelites  possessed  the  land  of  Canaan,  they  excepted 
the  tribe  of  Levi  from  any  part,  by  lot,  like  the  other  tribes,  it  being 
asserted  that  the  ''Lord  is  his  portion."  In  fact,  the  tribe  of  Levi 
was  put  in  the  place  of  the  Lords'  way  and  work,  and  identified 
with  the  divine  agency  in  a  special  manner.  It  will  be  noticed  by 
turning  to  the  philosophical  application  of  the  Jewish  tribes  to  the 
main  principles  of  doctrine,  that  the  tribe  of  Levi  stands  for  atone- 


416      .  MYSTERY. 

ment.*  If  it  be  a  correct  system  whicli  so  inteiprets  the  sacred 
history,  then  it  may  be  expected  that  the  Almighty  has  very  point- 
edly connected  that  tribe  with  Himself;  because,  if  it  stands  for  the 
principle  of  atonement,  God  being  the  primary  mover  of  all  good, 
would  most  assuredly  appropriate  the  tribe  that  should  typify  the 
general  principle  of  atonement. 

Notwithstanding  the  instruction  that  Levi  should  have  no  in- 
heritance among  his  brethern,  there  were  allotted  certain  cities  to 
him  out  of  all  the  tribes.  So  there  was  given  to  the  Levites  forty- 
eight  cities,  with  their  surroundings. 

The  fact  shows  that  it  was  an  arrangement  of  convenience,  in 
order  that  they  might  be  distributed  among  all  the  people  among 
whom  they  were  appointed  to  officiate.  Not  only  so,  however;  it 
bears  marks  of  the  details  of  that  philosophical  system,  through 
which  we  have  the  Old  and  New  Testament  in  the  interests  of  God's 
covenant  of  peace  and  mercy. 

As  the  question  naturally  occurs,  what  principle  should  govern 
all  our  notions,  on  the  various  features  of  doctrine,  and  it  seems 
apparent  that  this  arrangement  of  making  over  cities  to  the  Levites 
rests  on  this  point,  as  well  as  on  the  general  subject  of  Christ  as  a 
sign  of  the  "  falling  and  rising  of  many,'' we  will  approach  the 
matter  in  the  light,  and  by  the  aid  of  the  same  principle  that  has 
given  us  an  index  to  explain  the  mystery  of  ancient  manners. 

The  law  concerning  the  Levites  was,  that  they  should  make  atone- 
ment for  the  people  through  the  ceremony  of  the  sacrifices.  But, 
here  we  find  that  that  atonement  was  facilitated  by  placing  the 
tribe  in  the  very  heart  of  the  country,  so  that  their  influence  and 
service  should  be  general.  But  when  we  suppose  the  tribe  itself  to 
be  typical  of  that  principle  that  we  call  atonement,  the  act  and  law 
which  so  placed  them,  superintended  as  it  was  by  a  divine  dis- 
crimination, must  bear  direct  on  the  necessity  of  atoning  quality 
in  connection  with  all  the  main  doctrine  of  religion. 

Now,  a  city  is  a  place  of  dwelling,  and  aptly  relates  to  an  enter- 
tained notion  of  belief,  a  prevailing  impression  or  interpretation  of 
doctrine. 

These  forty-eight  cities  were  taken  from  the  tribes,  who  have 
been  esteemed  to  denote  doctrines  themselves.  A  city  of  their  pos- 
session, therefore,  must  mean  a  certain  notion  or  interpretation  on 
a  given  subject. 

The  tribe  from  which  the  city  is  taken,  must  be  an  index  to  the 
subject.  For  illustration :  suppose  that  the  city  is  taken  from  the 
tribe  of  Simeon.     Simeon  standing  for  the  doctrine  of  faith,  the 

*See  page  118. 


MYSTERY.  417 

citj  would  mean  a  certain  interpretation,  or  notion,  concerning 
faith.  There  were  several  of  these  cities  taken  from  some  one  of  the 
several  tribes,  and,  on  this  principle,  they  will  mean  so  many  sepa- 
rate notions  concerning  the  doctrine  of  which  the  designated  tribe 
is  a  type. 

The  forty-eight  cities  were  taken  from  the  tribes  as  follows,  and 
will  denote  the  subject,  according  to  the  doctrine  standing  for  each 
tribe,  as  represented  below  :* 

Nine  from  Simeon  and  Judah,  viz.,  subject  and  doctrine  of  Faith 
and  Heaven. 

Four  from  Benjamin,  viz.,  subject  and  doctrine  of  Satan. 

Four  from  Ephraim,  viz.,  subject  and  doctrine  of  Grace. 

Four  from  Dan,  viz.,  subject  and  doctrine  of  Judgment. 

Two  from  half  tribe  of  Manasseh,  viz.,  subject  and  doctrine  of 
Uncondemned  State  of  Tribulation. 

Two  from  other  half  tribe  of  Manasseh,  viz.,  subject  and  doc- 
trine of  Condemned  State  of  Tribulation. 

Four  from  Issachar,  viz.,  subject  and  doctrine  of  Eeward. 

Four  from  Asher,  viz.,  subject  and  doctrine  of  Holy  Ghost. 

Three  from  Naphtali,  viz.,  subject  and  doctrine  of  God. 

Four  from  Zebulun,  viz.,  subject  and  doctrine  of  Punishment. 

Four  from  Keuben,  viz.,  subject  and  doctrine  of  Christ. 

Four  from  Gad,  viz.,  subject  and  doctrine  of  Angels. 

No  explanation  has  been  offered  concerning  the  half  tribes  of  Ma- 
nasseh, only  that  his  tribe,  as  a  whole,  stands  for  the  doctrine  of 
hell.  But  it  is  evident  that  the  scriptural  definition  of  hell  includes 
both  a  condemned  state  of  suffering  and  also  one  to  which  no  con- 
demnation is  attached,  which,  for  the  want  of  a  better  term  to  desig- 
nate, we  will  denominate  an  uncondemned  state  of  tribulation. 

For  instance  :  Christ  suffered  death,  and,  as  the  apostle  terms  it, 
"descended  into  hell  ;*'  but  was  approved  of  God,  and  without  sin. 
On  the  other  hand,  the  spirits  who  were  rebellious,  "when  once 
the  long  suffering  of  God,  waited  in  the  days  of  Noah,"  were  sub- 
jected to  prison  and  chains,  "suffering  the  vengeance  of  eternal 
fire."  These  two  instances  illustrate  the  difference  between  an  un- 
condemned and  a  condemned  state  of  tribulation.  It  is  apparent 
that  much  suffering  comes  through  ignorance  and  inexperience, 
which,  under  many  circumstances,  cannot  attach  any  blame  to  the 
sufferer ;  whereas  suffering,  as  an  effect  of  condemnation,  is  of  a  dif- 
ferent character,  though  the  same  as  affecting  the  sufferer.  This 
distinction  could  not  escape  the  notice  of  a  figurative  ordinance, 

*See  page  118.  * 

27 


418  MYSTERY. 

such  as  pertains  to  the  old  law  ;  and  hence  the  division  of  the  tribe 
of  Manasseh. 

Now,  if  there  are  so  many  doctrines  which,  by  the  figures  of  the 
ceremonial  law,  are  implied  to  be  given  up  for  atonement,  as  the 
sign  of  delivering  over  to  the  Levites  of  so  many  cities  denotes, 
then  the  question  is,  what  are  they,  and  how  discoverable? 

We  have  already  observed  that  these  cities  must  be  notions  de- 
ducted from  the  several  doctrines  that  stand  for  the  several  tribes  of 
Israel. 

If  this  be  correct,  and  as  many  notions  concerning  these  doc- 
trines do  in  fact  prevail,  as  are  intimated  by  the  forty-eight  cities 
given  to  the  Levites,  then  it  will  be  evidence  that  there  was  an  ar- 
rangement indeed,  in  that  order  of  things,  to  cover  the  situation  of 
our  times.  Let  us  see.  Belating  to  the  primary  doctrines  in  the 
order  and  number  set  down  in  the  above  list,  there  are,  concerning 
faith,  five  principal  deductions;  or  preserving  the  order  of  the  fore- 
going list,  we  will  discriminate  as  follows :  Concerning  faith  there 
prevails  an  impression  that  it  is  extraordinary;  that  it  is  self-suffi- 
cient; that  it  is  necessarily  fruitful;  that  it  is  a  justification;  that  it 
is  a  special  gift.  But  as  these  notions  are  presumed  to  correspond 
with  the  cities  given  to  the  Levites,  we  will  make  them  more  con- 
spicuous by  the  following  order: 

Cities.  • 

Concerning  Faith — 

That  it  is  extraordinary. 
That  it  is  self-sufficient. 
That  it  is  necessarily  fruitful. 
That  it  is  a  justification. 
That  it  is  a  special  gift. 

Concerning  Heaven — 

That  it  is  altogether  future. 

That  it  is  special. 

That  it  is  local. 

That  it  is  unconditionally  permanent. 

Concerning  Satan — 

That  it  is  a  person. 

A  fallen  angel. 

An  unconditional  tempter. 

A  hopeless  opponent. 


MYSTERY. 

Concerning  Grace — 

That  it  is  an  enabling  quality. 
That  it  is  limited. 
That  it  is  a  license. 
That  it  is  a  special  gift. 

Concerning  Judgment — 

That  it  is  deferred  to  one  time. 
That  Christ  is  the  only  judge. 
That  it  is  finished  at  one  time. 
That  it  is  in  an  extraordinary  manner. 

Concerning  the  Uncondemned  State  of  Tribulation — 
That  it  results  from  perversion. 
That  it  results  from  demoniacal  influence. 

Concerning  a  Condemned  State  of  Tribulation — 

That  it  is  unconditioned  by  repentance. 
That  it  is  vindictive. 

Concerning  Bernard — 

That  it  is  wholly  conscience-approval. 
That  it  is  wholly  in  the  order,  naturally. 
That  it  depends  on  locality. 
That  it  is  wholly  an  extraordinary  provision. 

Concerning  the  Holy  Ghost — 

That  it  proceeds  from  other  than  God. 
That  it  is  a  divinity. 
That  it  is  a  person. 
That  it  is  a  special  gift. 


Concerning  God — 


That  He  is  in  person  everywhere  at  same  time. 

That  He  is  plural. 

That  He  is  of  no  bodily  essence. 


Concerning  Punishment — 

That  it  is  only  in  this  life. 
That  it  is  endless. 
That  it  is  annihilation. 
That  it  is  specially  deferred. 


420  MYSTEEY. 

• 
Concerning  Christ — 

That  he  is  the  only  Savior. 
That  he  is  not  the  Messiah. 
That  he  is  the  only  atonement. 
That  he  is  divine. 

Concerning  Angels — 

That  they  are  only  ministering  spirits.    ^ 

That  they  are  perfect. 

That  they  should  be  worshiped. 

That  they  are  always  persons. 

Here  are  forty-eight  interpretations,  or  deductions,  relating  to 
these  doctrines,  corresponding  to  the  cities  given  to  the  Levites, 
out  of  the  twelve  tribes.  Now,  we  do  not  vouch  for  the  correctness 
of  these  notions,  only  submit  them  as  the  opposing  and  extreme 
interpretations  of  doctrinal  faith.  Neither  do  we  think  that  the 
sign  making  over  so  many  cities  to  the  Levites  out  of  the  tribes  is 
a  prophetic  endorsement  of  those  opinions  corresponding  to  the 
cities.  It  is  rather  the  opposite.  The  object  was  to  facilitate  the 
dwelling  and  effect  of  the  Levites  as  an  officiating  atonement.  On 
the  same  principle,  to  give  effect  to  atonement  is  to  apply  it  where 
it  is  necessary.  For  instance,  if  those  opinions  that  we  have  enu- 
merated as  the  prevailing  faith  are  objectionable,  then  to  give  them 
over  to  the  proper  atoning  influence  argues  hope  and  reform,  the 
same  as  the  taking  possession  of  those  cities,  by  the  Levites,  where- 
by their  good  service  prevailed,  was  a  change  of  the  government 
and  character  of-  the  cities  themselves.  The  sign  of  Christ  is  not 
merely  one  of  *' falling,"  it  is  also  one  of  ^'rising  again."  But  in 
order  to  show  from  whence  this  manner  of  resurrection  arises,  it  is 
necessary  to  perceive  how,  through  the  seductive  appearances  of 
life  and  its  instruction,  some  may  have  fallen  from  the  truth. 

To  make  over  cities  or  countries  to  others  than  the  possessors 
thereof,  supposes  a  change  of  their  government  to  the  extent  of  what- 
ever difference  there  may  be  in  the  character  or  policy  of  the  differ- 
ent owners.  Spiritually  speaking,  the  possession  of  the  tribes  related 
to  points  of  the  several  doctrines  of  the  church,  according  to  the 
names.  But  when,  being  given  over  to  a  tribe  whose  spiritual  sig- 
nification means  atonement,  we  are  to  expect  a  change  of  policy 
and  teaching  in  relation  to  these  doctrines  agreeing  with  the  nature 
of  the  transfer.  Therefore,  to  ascertain  what  interpretations  may 
be  given  to  those  doctrines  under  the  reign  of  the  new  tribe,  as 
dictated  by  the  mystical  history  of  the  Israelites,  it  will  be  neces- 


MYSTERY.  421 

sary  to  turn  to  what  has  already  been  summed  up  as  comprising 
the  atonement  as  a  matter  of  fact,  pertinent  to  the  observation  of 
all,  and  operating  universally. 

This  has  been  fully  considered  in  treating  of  the  temple  and  of 
the  high-priest's  garments.*  It  is  there  shown  that  the  temple  of 
God  denotes  nothing  less  than  an  agency  of  the  Almighty  operating 
through  the  principles  of  science,  religion,  morality,  governmental 
authority,  social  system,  philosophy,  benevolent  and  educational 
plans.  In  order  that  there  might  be  a  confirmation  of  this  fact,  the 
high-priest's  garments  were  made  to  correspond  to  the  several  de- 
partments of  the  temple,  thus  showing  that  whether  it  be  the 
agency  of  a  chief  person,  or  the  presumptive  dwelling-place  of  the 
Most  High,  inasmuch  as  both  represented  the  agency  and  operation 
of  the  divine  hand,  they,  therefore,  resolved  themselves  into  the 
same  appearance.  The  high-priest  being  clothed  with  the  same 
figurative  appearance  as  the  temple  presents,  shows  that  the  agency 
of  God  as  an  atonement  in  the  earth,  was  aptly  represented  by  the 
appearance  of  the  high-priest  when  standing  in  full  dress  before 
the  Lord.  Now,  the  high-priest  being  of  the  tribe  of  Levi,  who 
typifies  atonement,  and  being  clothed  with  garments  typical  of 
influences  through  which  atonement  comes  in  fact,  we  are  brought 
to  the  point  as  to  what  manner  of  influence  shall  govern  a  city 
under  the  control  of  the  Levitical  priesthood.  For  instance,  if 
the  chief  priest  of  the  tribe  of  Levi  is  made  to  be  typical  of  all  the 
main  systems  of  the  world  through  which  good  may  be  dissemi- 
nated, then  the  government  of  a  city  under  the  influence  of  this 
tribe  will  be  one  controlled  by  all  considerations  which  those 
several  systems  suggest. 

To  bring  the  matter  still  nearer,  it  will  be  remembered  that  a  close 
criticism  of  the  typical  significance  of  the  altar  and  sacrifices  could 
only  disclose  the  fact  that  the  real  atonement  for  men  comes  through 
a  forced  circumstance  that  enables  a  right  selection  from  all  sys- 
tems, customs,  and  examples.  Therefore,  we  may  still  further  say 
that  atonement  is  embodied  in  these  three  divisions  primarily. 
Then  these  three  divisions,  being  so  important  for  atonement  in 
fact,  it  should  be  expected  that  he  who  is  made  the  figure  of 
atonement  in  the  general  is  also  made  to  further  particularize  the 
divisions  of  atoning  means  by  the  number  of  his  sons  in  their  first 
generations,  mystically  presented  in  a  figurative  character.  By 
turning  to  the  account  of  the  generations  of  Levi,  it  will  be  observed 
that  he  begat  three  sons,  which  will  signify  this:  that  if  Levi  stands 
for  atonement  in  the  general,  and  the  principle  is  made  operative 

*  See  pages  226  to  276  ;  then  208  to  302. 


422  MYSTERY. 

through  three  primary  divisions,  as  found  and  recognized  in  this 
life,  and  as  the  signs  of  the  altar  and  sacrifice  reveal,  then  the  three 
sons  of  Levi  are  the  natural  figures  of  the  fact.  So,  first,  we  have 
Levi  for  atonement  in  general,  and  the  three  sons  to  indicate  a  more 
definite  division  of  the  principle  in  operation.  But  the  third  gener- 
ation gives  eight  sons  to  these  three,  thereby  implying  a  still  more 
definite  summary  of  the  atoning  principles,  filling  the  measure  of 
general  influences  of  that  nature  in  the  world,  and  agreeing  in  num- 
ber with  the  separate  garments  of  the  priests  as  well  as  with  the 
main  division  of  the  temple. 

To  illustrate,  we  submit  the  generations  of  Levi,  with  their  figura- 
tive application  resting  on  the  great  beneficial  influence  of  our 
times. 

Levi — Atonement. 

Second  Generation,  Three  Sons — Kohath,  viz..  Systems. 

Gershon,  viz..  Custom. 
Merari,  viz.,  Examples. 

Third  Generation,  Sons  of  Kohath,  four,  viz. — Scientific  System, 

Governmental  System, 
Educational  System, 
Moral  System. 

Sons  of  Merari,  two — Keligious  System, 

Philosophical  System. 

Sons  of  Gershon,  two — Social  System, 

Benevolent  System. 

Now,  the  forty-eight  cities  were  given  to  the  families  of  the  Ko- 
hathites,  Merarites,  and  Gershonites,  so  that  we  will  say,  if  those 
cities  be  the  figure  of  certain  notions  of  doctrine,  which  seems  to 
require  some  modification  to  make  them  accord  to  truth,  according 
to  the  spiritual  idea  of  atonement,  and  according  to  the  figurative 
import  of  their  being  under  the  influence  and  government  of  the 
Levites,  then  this  modification,  this  influence,  and  this  atoning  expla- 
nation must  come  by  giving  special  attention  to  the  existence,  utility, 
and  common  sense  manners  of  the  systems,  customs,  and  examples 
of  our  times,  right  here,  available  and  visibly  presented  to  our  ob- 
servation. But  the  authority  for  assigning  scientific,  governmental, 
educational,  and  moral  principles  or  systems  to  the  family  of  the 
Kohathites,  and  the  others,  as  they  are  placed,  will  be  apparent,  by 
means  of  putting  two  things  together  on  a  philosophical  principle. 


MYSTERY.  423 

First,  then,  by  turning  to  the  third  chapter  of  Numbers,  it  will  be 
seen  how  that  it  was  ordered  that  the  camp  of  the  Gershonites 
should  be  assigned  to  the  west  side  of  the  tabernacle,  and  the  Me- 
rarites  to  the  north  side.     Then  the  other  part  is,  that  if  we  turn  to 
the  chart  of  the  temple,*  it  will  be  perceived,  first,  that  if  we  iden- 
tify the  family  of  the  Gershonites  with  that  quarter,  as  the  instruc- 
tion of  Numbers  implies,  that  we  should,  and  also  are  to  judge, 
that -the  several  branches  of  the  Levitical  family,  are  to  apply  to 
the  institutions  assigned  to  all  parts  of  the  temple;  it  will  follow, 
then,  that  the  branch  that  has  already  been  identified  with  the  west, 
by  the  order  of  Jehovah,  as  seen  in  the  book  of  Numbers,  will  ap- 
propriate the  institutions  that   are  philosophically  placed  on  the 
west  side.     These  are  the  social  and  benevolent  systems,  and  hence 
the  family  of  the  Gershonites  is  identified  with  these;  and  also  from 
the  fact  that  this  branch  was  divided  into  two  parts,  according  to 
the  two  sons  of  Gershon,  the  agreement  becomes  complete  in  the 
institutions  of  the  west  side  of  the  temple,  being  named  as  the 
spiritual  family  of  the  Gershonites.     The  same  considerations  ap- 
ply to  the  Merarites,  and  on  this  foundation  the  religious  and  philo- 
sophical division,  which  are  left  to  the  north  side,  will  agree  with 
the  sons  of  Merari.     Secondly:  when,  having  applied  the  figure  thus 
far,  and  having  disposed  of  two  of  the  three  divisions  of  the  Leviti- 
cal family,  it  is  plain  that  the  remaining  one  will  appropriate  the  re- 
maining institutions,  as  are  indicated  by  name  in  the  arrangements 
of  the  temple.      These  are:  scientific,  governmental,  educational, 
and  moral  systems,  which  agree  in  number  with  the  four  divisions 
of  the  remaining  branch,  termed  the  Kohathites. 

This  branch,  presumed  to  agree  with  some  parts  of  the  philo- 
sophical temple,  must  agree  with  such  parts  as  are  left,  after  the 
two  other  families  are  figuratively  located  as  above,  and  conse- 
quently must  take  place  on  the  south  and  east  side.  This  arrange- 
ment is  true  to  the  sacred  order,  in  the  above-mentioned  chapter 
of  Numbers,  where,  notwithstanding  that  the  Kohathites  were 
placed  in  position  on  the  south,  the-locality  of  Moses  and  Aaron, 
who  were  of  the  family  of  Kohathites,  was  fixed  on  the  east  side,  so 
that  the  real  position  of  this  branch,  wholly  considered,  was  to  the 
south-east,  even  according  to  that  account  which  had  seemingly 
presented  the  Kohathite  properly  located  exclusively  on  the  south. 
Now,  by  turning  to  the  chart  of  the  temple,  it  will  be  seen  that  the 
above  manner  of  applying  the  figure  harmonizes  with  the  arrange- 
ment of  the  temple,  whilst  it  makes  the  ordinance  of  the  Jewish 
armies  both  confirm  the  application  of  the  temple,  and  indicates 

*See  page  249. 


424  .  MYSTERY. 

what  branch  of  flie  Levites  are  particularly  and  figuratively  identified 
with  any  given  department  or  agencies  comprehended  in  the  temple. 
Moses  and  Aaron  were  assigned  to  the  east,  and  it  was  declared  if 
any  approached  that  quarter  but  them  they  were  to  be  put  to  death. 
But,  as  we  have  observed,  by  following  out  the  generations  of  Levi, 
it  is  seen  that  Moses  and  Aaron  were  from  the  line  and  famil}^  of 
Kohathites,  so  their  being  alloted  to  the  east  only  confirms  the 
application  which  identifies  the  family  of  the  Kohathites  with  the 
south  and  east. 

We  have  had  frequent  occasion  to  speak  of  the  four  principal  points 
of  the  natural  heavens  as  a  figure  in  the  writings  of  the  Bible,  and 
it  is  hoped  that  it  has  been  explained,  so  that  it  will  be  understood 
in  this  case.*  The  family  of  the  Gershonites  was  ordered  on  the 
west  side,  and  in  the  arrangement  of  the  temple  the  influences  which 
relate  to  the  social  and  benevolent  object  are  on  the  west  side,  so 
we  make  the  sons  of  Gershon  to  agree  with  those  two  departments. 
If  it  does  not  seem  apparent  that  social  and  benevolent  system  are 
properly  of  the  west,  in  a  philosophical  sense,  let  it  be  remembered 
that  the  primary  meaning  of  west  is  effect  or  object;  and  that  in 
the  great  design  of  the  Creator,  benevolence  and  social  order  and 
perfection,  are  the  grand  objects.  Hence,  the  arrangements  of  the 
temple.  Leaving  out  the  primary  object  of  benevolence,  it  must 
be  readily  granted  that  social  order  is  the  great  object;  for  it  is  on 
this  that  all  the  discipline  of  life  and  all  the  commandments  of  the 
law  are  hinged.  It  is  the  conflicting  interest  and  natural  selfish- 
ness of  men  that  makes  social  perfection  a  great  difficulty,  as  well 
as  a  grand  object  in  religious  purpose.  As  for  the  other  point,  viz., 
that  benevolence,  the  most  perfect,  is  the  determinate  object  of  the 
Creator,  we  hope  to  show  by  all  the  testimony  of  the  law  and  the 
prophets. 

The  family  of  the  Merarites  was  placed  on  the  north ;  so  we  iden- 
tify the  two  sons  of  Merari  with  religious  and  philosophical  influ- 
ence, because  those  two  forces  are  on  the  north  side  of  the  temple, 
by  a  system  which  makes  the-  interests  concerned  with  what  is  good 
to  take  place  on  the  north.  Religion  and  a  certain  philosophical 
religion,  are  concerned  with  this  matter;  and  hence,  the  location 
of  these  influences  relatively. 

Now,  the  government  of  the  cities  in  question  receives  caste  by  the 
families  to  whom  the  cities  were  given.  First,  generally  speaking, 
and  corresponding  to  their  being  given  to  the  tribe  of  Levi,  we 
should  expect  some  beneficial  result  in  the  interest  of  real  atone- 
ment.     In  the  next  place,  because  they  were  given  to  the  three 

*  See  page  182,  then  259. 


MYSTEEY.  425 

families  of  Levi,  corresponding  to  system,  custom  and  example,  we 
are  to  expect  that  these  influences  are  to  be  somewhat  a  guide  to 
the  modification  of  the  doctrinal  notions  of  the  day  agreeing  with 
the  cities  given  to  the  Levites.  In  the  third  place,  because  they 
were  given  to  the  descendants  of  those  three  sons  of  Levi,  and  con- 
sequently receive  type  under  the  eight  sons  of  Levi  in  the  third 
generation,  and  agreeing  with  the  eight  departments  of  the  general 
divine  agency  in  the  earth,  we  are  to  expect  that  those  eight  influ- 
ences are  to  be  a  guide  to  the  inquiry  that  demands  whether  or  not 
those  current  notions  are  correct. 

Still  further :  Because  the  three  sons  of  Levi  in  the  second  gener- 
ation imply  system,  custom  and  example,  as  principles  in  the  idea 
of  atonement,  and  the  cities  were  given  to  those  three  families  re- 
spectively, we  are  to  expect  that  in  some  cases  that  examples,  cus- 
toms, or  systems  of  the  day  are  each  to  have  a  special  prominence 
in  those  cases  where  notions  are  treated  which  are  figuratively  the 
objects  of  certain  cities  given  to  either  of  the  families ;  so  that,  if 
assigned  to  a  particular  one  in  the  type,  then  that  particular  one, 
agreeing  with  system,  custom,  or  example,  as  the  case  may  be,  must 
indicate  this  particular  system,  custom,  or  example  as  the  one  availed 
of  to  control  the  modification  of  the  notion  or  doctrine  in  question. 

For  illustration  :  If  the  notion  is  the  figurative  object  of  a  city 
given  to  the  family  of  Kohath,  then  system  must  prevail  in  treating 
of  the  notion  to  be  considered.  If  the  notion  is  the  object  of  a  city 
assigned  to  the  family  of  Merari,  who  is  the  type  of  examples,  then 
those  doctrines  must  yield  to  whatever  change  that  all  pertinent  ex- 
amples from  nature  and  revelation  will  reasonably  give  them. 

In  other  words,  the  answer  to  the  inquiry  as  to  what  then  is  right 
and  true  concerning  the  main  points  of  our  doctrinal  faith,  refers  us 
to  the  natural  and  common  sense  manners  of  the  day,  and  to  a  rea- 
sonable and  practical  view  of  religious  matters.  Why  so  ?  Because 
the  cities  typical  of  modern  notions  about  the  main  points  of  faith 
were  controlled  in  a  new  government  by  the  families  who  were  fig- 
ures of  systematic  principle,  practical  custom,  and  pertinent  exam- 
ples of  Grod's  natural  and  revealed  institutions. 

If  any  will  ask.  Then  what  shall  we  believe  ?  we  should  say  : 
Believe  as  is  most  natural,  reasonable,  and  practicable,  and  as  the 
Creator  has  implied  by  the  affections,  aspirations,  and  intellect  of 
intelligent  beings.  Believe  as  people  naturally  believe  and  act, 
when  not  influenced  by  the  unqualified  terms  and  intrusions  of  mis- 
apprehension, and  as  the  common  order  and  manner  of  systems, 
customs,  and  examples  not  affected  by  these  intrusions,  are  observed 
to  be  practically  operated.    Believe  as  the  law  is  written  in  your 


426  MYSTERY. 

hearts,  of  justice,  mercy,  and  truth,  giving  credit  to  the  great  Mater 
of  all  things  that  he  exceeds  your  most  perfect  ideal,  your  most  holy 
and  determined  affections,  and  your  most  just  and  reasonable  con- 
ceptions of  all  that  should  be,  to  fill  the  measure  of  benevolence 
throughout  the  ages  of  eternity,  and  to  satisfy  the  intelligent  soul's 
longing  aspiration. 

This  reminds  us  that  the  atonement  of  grace  is  not  complete 
without  the  agency  of  a  governing  principle,  and  we  call  attention 
to  the  record,  how  that  when  those  cities  were  made  over  to  the 
Levites,  that  the  children  of  Aaron  the  high-priest  was  made  to 
receive  a  certain  number  of  them.  Now,  Aaron  was  from  the  family 
of  the  Kohathites,  but  was  made  chief  priest  and  agent  before  the 
Lord,  and  when  the  position  of  the  different  divisions  of  Levi's 
family  were  fixed  relatively  to  the  tabernacle,  the  place  of  chief 
honor  was  given  to  Moses  and  Aaron,  none  of  the  others  being 
allowed  to  come  near,  under  pain  of  death.  This  implies  other 
agencies,  and  chief  ones  in  the  influence  of  atonement;  and  we 
reason  thus:  The  Almighty,  knowing  the  upward  tendency  of  the 
intellectual  faculty,  was  pleased  to  present  a  scale  of  progress  un- 
der the  figure  of  the  creation.  That  scale  showed  a  rise  from 
simple  example  to  general  custom,  and  from  thence  to  systematic 
thought  and  action.  Finally,  after  according  to  these  the  figure  of 
vegetation,  trees,  and  animals,  according  to  their  appropriate  rela- 
tion. He  produces  a  higher  principle,  under  the  type  of  man,  in 
the  likeness  of  God. 

Now,  though  we  must  accord  to  examples,  customs,  and  systems, 
a  virtue  under  certain  circumstances,  yet  there  is  an  absolute  ne- 
cessity of  a  governing  principle  which  shall  select  from  all  of  these. 
Such  is  the  import  of  the  sacrifices  and  the  order  of  the  priests.  It 
looks  like  this:  that  the  high-priest  in  himself  represented  the 
higher  principle,  whereas  his  clothing  was  emblematic  of  all  the 
subordinate  helps  of  which  the  means  of  grace  is  capable.  For 
instance,  mere  custom  is  blind  without  some  governing  regulation. 
Examples  are  uncertain  without  an  intelligent  selection,  for  the 
imitative  faculty  will  fasten  upon  or  copy  a  bad  example  as  readily 
as  a  good  one.  Systems  are  defective,  warped,  and  unreliable, 
without  the  refining  power  of  circumstantial  trimming. 

Taking  the  whole  fact  together,  viz.,  an  incompleteness  about 
those  things  appointed  for  good,  there  becomes  a  significance  about 
the  chief  offices  of  Moses  and  Aaron,  which  is  suggestive  of  noth- 
ing short  of  persons  and  principles  to  fill  up  the  measure  of  atoning 
quality,  as  typified  by  the  tribe  and  generations  of  Levi.  But  you 
are  on  the  alert,  and  are  ready  to  exclaim,  "Aha!  you  have  come 


MYSTEBY.  427 

back  to  persons,  have  you;  and  so  you  justify  the  notion  of  Christ 
being  the  atonement,  after  all!'*  Then  you  say  further,  that  "if 
Moses  and  Aaron  are  typical  of  the  special  agency  of  God,  as  ap- 
plying to  person^  and  principles,  and  they  in  type  were  assigned 
to  the  chief  position  before  the  temple,  from  which  others  were 
excluded  under  pain  of  death,  it  argues  that  our  position  is  correct, 
and  that  Christ  is  the  atonement,  after  all."  To  this  we  answer, 
first;  that  though  Moses  is  typical  on  the  point  of  personality,  he 
is  yet  so  as  applying  to  all  persons  in  the  agency  of  the  Almighty, 
and  not  exclusively  to  the  person  of  Christ.  Secondly,  the  typical 
significance  of  being  so  severe  against  those  families  who  typified 
systems,  customs,  and  examples,  manifest  in  confining  them  to 
subordinate  positions,  is,  first,  to  show  their  subordinate  relation, 
indeed;  and  secondly,  perhaps  to  shadow  the  fact  of  your  indis- 
criminate monopoly  of  all  means  and  honor  in  the  merits  and  per- 
son of  Christ.  We  shall  conclude,  therefore,  that  the  order  that 
assigned  to  Aaron  a  number  of  cities  of  those  belonging  to  Kohath, 
was  a  deference  to  the  reality  and  nature  of  things  in  this  curious 
life  of  ours,  where  we  are  disciplined  by  all  the  forces  under  the 
heavens,  and  are  especially  required  to  make  principle  a  chief  and 
controling  influence.  The  enumeration,  then,  as  relates  to  the  dis- 
position of  the  cities,  and  the  consequent  means  of  atonement, 
will  be,  principle,  system,  custom,  and  example.  These  are  to 
answer  the  question  as  to  what  notions  we  shall  entertain  in  rela- 
tion to  the  main  points  of  scriptural  doctrine. 

To  present  the  matter  in  the  order  of  the  type,  we  will  have  to 
reproduce  a  table  of  the  mystical  cities  as  they  are  figuratively 
allotted  to  each  family.  Before  doing  so,  we  will  note  that  six  of 
the  forty-eight  cities  were  called  cities  of  refuge,  which,  if  we  study 
the  purpose  of  the  provision,  as  contained  in  the  sacred  record, 
will  figuratively  imply  chief  points  where  men  rely  in  faith  or  hope. 
As  applying  to  particular  notions,  we  will  consider  them  further 
after  a  little;  but  at  present  will  only  explain  that  those  ideal  doc- 
trines noted  with  a  line  drawn  underneath,  are  judged  to  be  the 
ones  that  are  spiritually  pointed  out  as  places  of  refuge : 


428  MYSTEET. 

Objects  of   Figubative    Cities   given   to    the   Kohathites, 
VIZ.,  to  be  Governed  by  System. 

g  From  Simeon,  viz. ,  Faith — 

•^  That  it  is  extraordinary. 

ui  That  it  is  self-sufficient. 

r2  «3  -                     That  it  is  necessarily  fruitful. 

*o  "S  That  is  a  justification. 

'S  'o  That  is  a  special  gift. 

o   o 

•4J^  ^  jFrom  Judah,  viz. ,  Heaven — 

•S  That  it  is  altogether  future. 

a  That  it  is  special. 

j3  That  it  is  local. 

4 


That  it  is  unconditionally  permanent. 


o 

r;:^  From  Benjamin,  viz.,  Satan — 

^  That  it  is  a  person, 

o  That  it  is  a  fallen  angel. 

That  it  is  an  unconditional  tempter. 

That  it  is  a  hopeless  opponent. 

From  Fphraim,  viz.,  Grace — 

That  it  is  an  enabling  quality. 
That  it  is  limited, 
g  That  it  is  a  license. 

9  That  it  is  a  special  gift. 


bq\c3  g  "^  From  Dan,  viz. ,  Judgment — 

^^  g  "S  §  That  it  is  deferred  to  one  time. 

^  a  =°  ■-§  That  Christ  is  the  only  judge. 

3  ^  g  §  That  it  is  finished  at  one  time. 

rS  ^  ^  §  That  it  is  in  an  extraordinary  manner. 

M 

©             Half  Tribe  Mannasseh,  viz.,  Condemned  State  of  Tribulation — 

"o  That  it  is  unconditioned  by  repentance. 

^  -  That  it  is  vindictive. 


.    MYSTERY.  429 

Objects   of   Figurative  Cities  given  to  Gershonites,  viz., 
TO  BE  Governed  by  Custom. 

From  other  Half  Tribe  Mannasseh,  viz.,  Uncondemned  State  of 

Tribulation — 

That  it  results  from  perversion. 

I  That  it  results  from  demoniacal  influence 

-g  

g   S3        Fi'om  Issachar,  viz.,  Bewared — 

-g  ^  That  it  is  wholly  conscience-approval. 

^  ^  That  it  is  wholly  in  the  order  naturally. 

•^   >  That  it  depends  on  locality. 

§   g  That-it  is  wholly  an  extraordinary  pro- 

^  ^  vision. 

^  Irom  Asher,  viz.,  Holy  Ghost — 

§  That  it  procee  ds  from  other  than  God. 

>  That  it  is  a  divinity. 

^    '  That  it  is  a  person. 

jg  That  it  is  a  special  gift. 

From  Naphtali,  viz.,  God — 

That  He  is  in  person  everywhere   at 
same  time. 

That  He  is  plural. 

That  He  is  of  no  bodily  essence. 

Objects  of  Figurative  Cities  given  to  the  Merarites,  viz.  ,  ■ 
to  be  Governed  by  Example. 

From  Zebulun,  viz..  Punishment — 

That  it  is  only  in  this  life. 

That  it  is  endless. 

That  it  is  annihilation. 

That  it  is  specially  deferred. 
From  Beuben,  viz.,  Christ — 

That  he  is  the  only  Savior. 

That  he  is  the  divine. 

That  he  is  the  only  atonement. 

That  he  is  not  the  Messiah. 

From  Gad,  viz.,  Angels — 

That  they  are  only  ministering  spirits. 

•  That  they  are  perfect. 

That  they  should  be  worshiped. 
That  they  are  always  persons. 


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430  MYSTERY. 

Now,  the  idea  is,  that  on  account  of  the  restrictions  of  creed,  and 
the  unexplained  manner  of  the  scriptures,  there  is  a  defect  con- 
cerning a  reasonable  and  commendable  faith  pertaining  to  these 
points  of  doctrine,  such  as  may  be  remedied  by  giving  heed  to  the 
spirit  of  the  sacred  instructions,  and  to  the  plain  practical  exam- 
ples, customs,  and  systems  of  the  day. 

We  do  not  pretend  to  be  wiser  than  our  fellows  in  making  this 
statement;  but  perceiving  a  want  of  consistency,  together  with  a 
significant  suggestion  from  the  Levitical  appointments  and  office, 
we  have  been  brought  to  inquire  whether  or  not  we  are  laboring 
under  a  misapprehension  of  truth,  which  can  only  be  remedied  by 
stepping  aside  from  the  peculiar  current  of  religious  instruction, 
and  observing  what  divine  Providence  has  written  in  the  more 
natural  sphere  of  practical  life. 

The  situation  is  such,  that  it  is  not  what  we  think,  but  what  inter- 
pretation will  the  current  estimate  of  justice  and  faith,  in  the  estab- 
lished order  of  society,  place  upon  a  system  of  belief  that  is  so 
tangled  and  distorted  as  to  have  no  counterpart  in  all  the  living, 
working  modes  of  the  present,  or  of  the  plans  and  examples  of  the 
past — but  which,  being  propped  by  unyielding  terms  and  exclusive 
church  policy,  is  stalking  straight  through  our  midst,  an  outrage  to 
the  intelligence  of  the  day,  and  a  reproach  to  the  God  of  perfection. 

Do  you  inquire  :  What  shall  we  believe  concerning  the  adminis- 
tration of  God,  and  the  possibilities  of  the  future  ?  What  conclu- 
sion shall  we  reach  in  the  midst  of  so  much  written  and  interpreted, 
so  much  strange  and  new,  so  much  ancient  and  venerated?  Shall 
we  indorse  the  whole  prescription  of  faith,  resting  in  that  which 
does  not  commend  itself  as  expedient,  necessary,  or  reasonable? 
There  are  a  great  many  notions  demanding  our  attention,  having 
an  origin  in  the  revealed  writings  of  scripture,  that  unavoidably 
force  themselves  directly  in  our  path,  and  inasmnch  as  they  are 
curious,  strange,  and  apparently,  for  the  great  part,  impossible, 
we  are  the  more  puzzled  how  to  judge  them  and  dispose  of  their 
claims,  in  justice  to  ourselves  and  the  authority  of  revelation.  Now 
we  think  that  the  typical  law  has  anticipated  the  situation,  and  would 
refer  us  to  the  practical  modes  of  our  time  as  being  a  likeness  in 
earth  of  what  God  does  in  heaven.  In  other  words,  when  these 
perplexing  questions  arise,  and  result  in  doubt  and  error,  it  esteems 
our  inheritance  of  doctrine  as  being  under  a  necessity  of  atonement, 
and  would  give  over  our  chief  points  of  dispute  to  the  judgment  of 
our  social  customs  and  systems,  that  are  acknowledged  to  be  the 
institutions  of  the  divine  hand.  It  would  also  summon  to  our  help  a 
living  principle  that  has  few  bands  or  checks  of  time  and  sense,  but 


MYSTERY.  *     431 

"which,  discerning  the  strength  and  unconditioned  constancy  of  the 
divine  purpose,  will  estimate  the  tribulation  of  discipline  and  the 
pains  of  condemnation,  but  a  different  phase  of  a  benevolent  pur- 
pose; which,  judging  of  Him  who,  by  signs  and  direct  interpositions 
of  power,  has  ever  taught  us  of  the  way  and  the  truth,  believes  that 
God  has  imprinted  the  likeness  of  Himself  and  His  manner  and  in- 
tentions in  the  human  heart,  in  its  most  holy  and  constant  affec- 
tions— in  the  modes  of  ascertaining  truth  in  the  courts  of  justice  in 
the  earth,  and  in  the  intelligent  application  of  cause  for  effect,  so 
characteristic  of  all  systems  of  the  world. 

Shall  we  be  taught  concerning  what  is  true  ?  Then  let  us  bring 
to  our  aid  the  works  and  ways  of  the  Maker  of  all,  who  has  so  forci- 
bly emphasized  his  purpose  in  the  orders  of  society  that  it  shall  be 
a  guide  to  the  way  untried,  and  to  an  adjustment  of  the  points  un- 
settled. 

As  opposite  characters  modify  each  other  to  a  more  perfect  mold 
of  both,  so  the  common  practical  orders  of  this  world  may  teach  an 
extreme  religious  faith  a  lesson,  and  so  pay  the  debt  they  owe  to 
that  devoted  zeal  that  has  so  persistently  insisted  on  virtue,  piety, 
and  faith  among  all  people.  If  this  be  so,  then  they  will  work  an 
atonement  for  those  doctrines  typified  by  the  Levitical  cities,  and 
fill  the  measure  of  the  Levitical  families  themselves  to  whom  the 
cities  were  given,  that  they  might  facilitate  atonement  in.  all  the 
land  of  Israel.  Now,  if  given  to  them,  then,  under  their  govern- 
ment; and  if  under  their  government,  and  correctly  applied  as  types 
relating  to  the  situation  of  our  times,  then  religious  and  philosoph- 
ical examples,  social  and  benevolent  customs,  governmental,  moral, 
scientific,  and  educational  systems,  under  the  guidance  of  philo- 
sophical principle,  must  govern  our  answer  as  to  what  is  probable 
or  true  concerning  all  those  enumerated  points  of  dispute. 

We  will  now  consider  these  points  in  their  order  in  the  above 
list,  observing  the  special  influence  that  is  set  to  govern  each  point, 
as  indicated  by  the  family  to  whom  the  city  was  given,  and  as  ap- 
plied to  some  definite  system,  custom,  or  example  of  the  practical 
world. 

Concerning  faith:  First,  it  is  thought  to  be  an  extraordinary 
quality,  something  peculiarly  related  to  the  religious  element,  and 
the  result  of  a  divine  influence  operating  on  the  mind.  Now,  prin- 
ciple and  scientific  system,  corresponding  to  the  family  of  Aaron 
among  the  Kohathites,  is  set  to  govern  this  idea,  because  the  city 
with  which,  we  judge,  this  peculiar  notion  agrees,  was  given  to  that 
family  out  of  the  tribe  of  Simeon.  Simeon  being  the  typical  object 
of  faith,  the  city  therefore  is  inferred  to  be  a  separate  notion  con- 


432  MYSTERY. 

cerning  tlie  matter  or  doctrine  of  faith.  Trusting  that  the  applica- 
tion is  sufficiently  explained,  we  will  proceed  to  inquire  what  inter- 
pretation, princiiDle,  and  scientific  system  will  give  to  the  doctrinal 
instruction  that,  by  some  misunderstanding,  may  have  been  inferred 
to  be  an  extraordinary  quality.  First,  then,  it  is  not  the  manner  of 
science  to  view  matters  through  an  extraordinary  medium.  It  has 
a  cool,  calculating  matter  of  fact  way  of  approaching  subjects, 
giving  credence  to  statements  and  entertaining  theories.  It  has  a 
penetrating  way  of  searching  the  secret  springs  and  wheel-work  of 
natural  laws  and  mental  motions,  which,  if  brought  to  bear,  under 
the  guidance  of  principle,  to  investigate  this  peculiar  notion  of 
faith,  will  seek  to  draw  it  within  the  scope  and  reach  of  the  facts 
of  our  experience.  Paul,  declaring  of  faith,  said  that  it  is  the 
*' evidence  of  things  not  seen,  the  substance  of  things  hoped  for." 
Suppose  we  say  that  it  is  the  confidence  we  have,  through  evi- 
dence, that  a  matter  is  true.  Well,  what  then?  Why,  if  we  can 
approach  a  true  definition  of  what  faith  is,  which  can  only  be  done 
by  the  personal  experience  we  have  of  believing  anything,  then 
we  will  have  a  standard  to  judge  how  much  more  extraordinary 
a  matter  it  is  to  believe  things  of  the  religious  sphere,  than  it 
is  to  believe  anything  else  that  is  founded  on  some  fact  or  evi- 
dence. 

The  subject,  then,  will  rest  on  the  point  as  to  whether  or  not 
faith  is  a  simple  confidence  concerning  an  existence,  event  or  des- 
tiny, that  has  found  a  place  in  the  mind  by  some  evidence  appeal- 
ing to  the  reasoning  faculty. 

We  presume  that  none  will  take  exception  to  the  definition  in 
the  general,  but  still  many  will  claim  that  it  is  by  supernatural 
influence  that  men  believe  unto  salvation,  thereby  affirming  an 
extraordinary  faith,  after  all.  Opposed  to  this  idea,  we  will  say, 
on  the  principle  governing  faith,  that  as  far  as  we  can  perceive, 
men  are  converted  by  an  appeal  to  their  understanding;  not  except- 
ing those  exciting  instances  where  more  of  passion  and  tears  than 
logic  are  used  as  a  means.  In  such  case,  the  subject  is  usually 
frightened  by  the  earnestness  of  the  appeal,  which,  indeed,  seldom 
lacks  a  picture  of  the  terrors  of  the  future  world,  and  the  unend- 
ing agonies  of  the  damned. 

In  such  instances  the  subject  has  not  lacked  an  ordinary  faith  in 
the  fundamental  doctrines,  such  as  a  belief  in  a  God  who  will  judge 
and  punish;  but,  being  careless  and  occupied,  and  perhaps  stubborn 
and  sensual,  he  would  evade  the  requirements  of  the  church,  until 
being  taken  by  an  importunity,  the  faith  he  already  possesses  is 
preyed  upon,  and  he  is  made  to  commit  himself,  first,  by  serious- 


MYSTERY.  433 

ness,  and  then,  under  the  excitement  of  the  moment,  to  a  profes- 
sion; after  which,  common  manliness  and  pride  of  character,  not 
to  say  requirement  of  the  order,  will  hold  him  in  his  new  position. 
That  position  is  one  of  better  morals  and  painful  effort  for  the  sake 
of  consistent  conduct. 

This  is  not  all.  Those  conversions  esteemed  so  extraordinary- 
are  but  an  effect  commensurate  with  the  extraordinary  natural 
means  brought  to  bear.  There  are  no  instances  of  converts  mak- 
ing sudden  and  violent  demonstrations  under  the  cool,  deliberate 
discourse  of  the  preacher,  except  where  the  subject  has  been  edu- 
cated to  believe  that  that  is  the  proper  manner  to  express  his 
belief  and  conviction.  Those  sudden  excesses  are  rather  a  response 
to  the  high-colored  picture  and  overacts  of  the  minister,  which, 
if  not  met  with  absolute  dislike,  must  call  out  a  sympathetic  feeling 
and  expression  of  the  same  nature  and  excess. 

Often  such  extra  measures  serve  to  arrest  the  attention,  which 
is  a  prerequisite  in  all  matters  of  faith;  and  after  having  stopped 
to  consider,  from  that  time  a  true  faith  may  gain  ground,  leaving 
the  appearance  of  an  unusual  principle  governing  the  conversion. 

To  illustrate  the  principle  of  faith  that  can  have  no  exception 
in  heaven  or  earth,  because  it  is  addressed  to  the  mind,  we  will 
refer  to  the  confidence  we  have  in  the  existence  of  a  city  we  have 
never  seen;  say  Jeddo,  for  instance.  We  say  we  have  confidence 
that  the  existence  of  the  city  of  that  name  is  a  fact;  that  its  locality 
and  general  character  are  truly  presented  to  us  through  the  repre- 
sentation of  others,  whose  testimony,  from  all  the  circumstances 
attending  it,  is  accepted  as  evidence,  on  which  we  are  made  to 
base  a  faith  concerning  the  object  we  have  never  seen.  Now,  it 
is  only  through  evidence  we  know  this,  but  so  confidently  do  we 
believe  it,  that  we  feel  as  sure  of  the  fact  as  we  do  of  the  existence 
of  anything  that  is  demonstrated  by  the  senses  of  feeling  and 
sight.  This  we  call  confidence  ;  this  we  call  faith.  Now  the  ques- 
tion is,  does  the  faith  that  moves  you  to  conform  to  the  require- 
ments of  the  divine  law,  differ  in  its  origin  and  operation  from  the 
simple  influence  that  makes  us  so  confident  of  the  existence  of 
things  we  have  not  seen  in  the  natural  world. 

It  is  not  discoverable  how  it  can.  "We  answer  that  it  does  not 
differ.  But  you  will  say  it  is  the  gracious  influence  that  reveals  the 
evidence  of  truth,  thereby  making  it  the  extraordinary  operation  of 
the  divine  hand.  Well,  in  answer  to  this,  it  may  be  said  that  better 
facilities  are  in  the  way  of  some  persons  in  this  life  to  gain  knowledge 
through  the  observation  of  their  own  experience  and  the  testimony 
of  others  than  is  allotted  to  others.  We  are  wont  to  ascribe  the 
28 


434  MYSTERY. 

disadvantages  to  indolence,  inability,  or  misfortune,  which  in  this 
life,  under  the  disciplining  hand  of  Providence,  presents  strange 
effects  and  appearances.  But  who  will  have  the  hardihood  to  say- 
that  independent  of  all  effects  and  discipline,  the  All-wise  God 
will  administer  justice  on  a  principle  that  by  an  extraordinary  in- 
fluence will  throw  facilities  of  faith  in  the  way  of  some  men  unto  per- 
fection and  salvation;  and,  on  the  other  hand,  withhold  from  others 
unto  ignorance,  violation  of  moral  law,  condemnation  and  suffering  ? 
But,  yes,  there  are.  It  is  but  a  fair  sample  of  that  blasphemous 
inference  that  allows  no  modification  of  the  brief  figurative  state- 
ments of  the  ancient  writing,  except  as  is  embodied  in  the  summing 
up  of  other  men,  who  had  more  desire  for  strict  harmony  and  uni- 
form creed  than  for  that  peculiar  agitating  influence  that  leaves 
men  free  to  think  and  act,  and  work  out  the  truth  under  a  commo- 
tion of  the  elements. 

Still,  you  will  say,  why  do  the  scriptures  speak  of  men  being 
blinded  that  they  may  not  believe  the  truth  and  be  saved,  if  faith 
is  not  an  extraordinary  influence  acting  on  some  men  to  their  sal- 
vation, and  being  withheld  from  others  unto  their  condemnation  ? 

Granting  that  that  idea  is  conveyed  by  many  passages;  at  least, 
that  many  passages  have  that  appearance,  we  account  for  it  by  the 
following  circumstances:  First,  that  under  the  dispensation  of  the 
Creator  in  His  purpose  to  perfect  all  creatures  ultimately,  the  times 
are  verged  into  eternity,  and  that  His  judgment  and  punishment 
are  operating  through  many  periods  and  existences  that  we  call  time. 
Secondly,  that  through  the  plan  that  is  maintained  by  eternal  judg- 
ment, there  are  some  creatures  whose  rebellious  conduct  has  bound 
them  over  to  a  certain  term  of  punishment,  so  that  it  is  the  fixed 
purpose  of  the  righteous  God  that  they  shall  continue  under  pain 
for  that  time,  regardless  of  their  disposition  to  repent.  Therefore, 
being  under  wrath  for  a  period  that  is  fixed,  it  is  destined  that  they 
shall  not  be  partakers  of  the  faith  and  conduct  which  receives  the 
divine  approbation.  For  illustration:  suppose  a  child  has  griev- 
ously offended  its  parent,  regardless  of  all  favor  and  admonition, 
so  that,  in  the  judgment  and  wisdom  of  the  parent,  it  is  thought 
necessary  that  it  should  feel  the  weight  of  his  displeasure  for  a  time 
long  enough  to  make  an  impression  on  the  child,  and  to  furnish  a 
healthy  example  for  the  others  of  the  family.  Now,  under  such 
circumstances,  the  parent  must  not  show  signs  of  pleasure  when  en- 
countering the  gaze  of  the  subject,  but  rather  seek  to  make  his 
displeasure  effectual.  For  this  reason,  he  will  not  readily  accept 
the  first  signs  of  repentance  and  reconciliation,  nor  hastily  accept 
offerings  to  that  end  which,  under  other  circumstances,  would  open 


MYSTERY.  435 

wide  the  arms  of  the  offended.  Especially  is  this  the  case  if  he  has 
said  that  if  he  should  do  so  and  so,  he  should  not  be  under  favor 
for  a  set  time,  even  though  he  were  never  so  good  and  obedient. 

There  is  one  other  consideration  to  go  with  this  illustration,  in 
order  to  give  it  an  application  to  this  life.  It  is  this:  That  in  the 
eyes  of  the  Creator  there  is  no  distinction  between  time  and  eter- 
nity. So  that,  in  viewing  the  inhabitants  of  the  world  as  now  ex- 
isting and  before  Him,  He  is  not  waiting  for  the  era  of  eternity  to 
commence  His  judgments,  but  rather  beholding  before  Him  those 
who  in  the  former  times  were  disobedient,  whom  He  has  appointed 
unto  wrath  for  a  season,  will  not  order  that  every  facility  of  faith 
should  be  thrown  in  their  way,  but  determining  that  they  shall 
continue  under  wrath  for  the  season  allotted,  will  not  that  they 
should  even  do  those  things  that  are  acceptable,  lest  God  seem  in 
the  aspect  of  refusing  the  offerings  of  repentance.  SOj  being  des- 
tined to  disfavor  for  a  time,  they  are  made  to  continue  in  that  con- 
duct that  is  the  fit  situation  for  vengeance,  that  they  may  receive 
the  sentence  according  to  the  general  operation  of  divine  law. 

To  be  more  pointed  about  the  application,  we  say  that  it  supposes 
a  pre-existence  of  men,  and  that  in  that  pre-existence  there  has 
been  a  history  that  God  has  recorded,  and  to  which  the  destiny  of 
some  men  may  be  referred. 

In  fact,  the  idea  of  pre-existence  is  one  that  cannot  be  separated 
from  a  reasonable  explanation  of  the  sacred  writings.  By  isolating 
Christ  from  the  nature  of  men,  and  destroying  the  example  we  have 
of  what  human  nature  has  been,  is,  and  is  capable  of,  we  have  lost 
the  most  pointed  testimony  of  the  pre-existence  of  souls,  and  there- 
by distracted  the  whole  machinery  of  scriptural  instruction.  The 
fact  that  no  previous  memory  of  former  things  is  retained  under 
our  present  organic  state,  is  no  positive  evidence  against  the  doc- 
trine; for  that  fact  may  be  accounted  for  by  some  law  attending  our 
present  being,  or  it  may  be  that  the  whole  race  are  under  a  judg- 
ment of  sleep  and  forgetfulness,  and  that  nothing  better  can  be 
said  of  us  than  that  we  are  a  multitude  of  transgressors,  whose 
terms  of  punishment  are  continually  ending,  and  to  whom  faith 
and  repentance  is  granted,  preparatory  to  a  resurrection  from  wrath 
and  sensualism. 

Such  seems  to  have  been  the  notion  of  the  apostles,  when  they 
recommended  that  the  gospel  should  be  preached  to  all,  suggesting 
that  "peradventure"  God  would  grant  to  some  faith  and  repent- 
ance unto  salvation. 

The  next  point  concerning  faith  is,  as  to  whether  or  not  it  is  suf- 
ficient of  itself.     The  same  principles  govern  in  settling  this  ques- 


436  MYSTERY. 

tion.  The  notion  prevails  that  if  a  person  believes  at  the  last 
moment  of  this  life,  where,  from  the  situation,  he  has  no  oppor- 
tunity to  conform  his  conduct  to  his  faith,  he  is  a  fit  subject  for  a 
continued  bliss,  and  has  satisfied  the  requirements  of  the  divine 
plans.  For  this  reason  it  becomes  a  matter  of  great  solicitation 
that  some  men  who  have  treated  moral  requirements  with  contempt 
all  their  lives,  should  declare  that  they  believe  before  they  die. 
Now,  in  all  reason,  let  us  suggest  to  the  advocates  of  this  notion: 
first,  that  a  man  is  in  no  more  danger  of  the  divine  vengeance  at 
the  last  hour  of  this  life  than  he  was  in  the  gayety  and  glow  of 
youth  and  passion;  for  death  does  not  place  him  any  more  within 
the  grasp  of  the  divine  power;  secondly,  let  not  any  one  deceive 
themselves  or  others  to  entertain  or  teach  the  notion,  that  because 
a  person  has  been  heedless  of  what  God  requires  of  all  men  at  all 
times  and  in  all  states  of  existences,  and  then  at  a  time  when  he 
thinks  opportunities  all  gone,  that  by  merely  answering  in  the 
afiirmative  to  questions  of  religion,  that  he  will  escape  that  travail 
of  soul  which  brings  others  to  the  standard  of  moral  perfection. 

"What  would  we  say  of  a  scholar  who  had  played  truant  during 
all  the  first  term,  and  then,  just  as  the  diligent  members  were  about 
to  take  a  higher  degree,  appear  on  the  scene  and  say  he  is  sorry, 
but  is  now  ready  for  the  degree  with  the  other  scholars.  It  would 
be  left  to  the  teacher  to  say  that  in  the  nature  of  the  case  it  is  im- 
possible, but  that  an  opportunity  would  be  given  to  test  the  studi- 
ous resolutions  of  the  repentant  one,  by  his  taking  a  situation  just 
where  his  truant  habits  left  him. 

So  it  is,  that  faith  and  repentance  are  only  sufficient  as  far  as  in 
the  nature  of  the  case  they  can  apply,  and  no  trick  or  mental  quib- 
ble can  cheat  the  eternal  law  of  the  Creator.  What  does  the  great 
Maker  want  with  your  forced  profession  or  formal  assent?  He 
wants  our  living  exercise  where  the  associations  and  interests  of  our 
fellows  clash  with  each  other,  and  where  a  harmonious  adjustment 
is  the  great  object  calling  for  your  help  and  sympathy  under  the 
divine  system  of  free  will,  unto  the  glory  of  him  who  is  the  Creator 
of  all. 

The  third  proposition  is,  that  faith  is  necessarily  fruitful. 

We  have  good  reason  to  doubt  this  also.  It  is  said  that  the  dev- 
ils believe,  and  are  devils  still.  Suppose  that,  under  the  old  rule, 
where  kings  received  the  support  and  homage  of  the  masses,  that  a 
servant  came  to  one  of  the  chief  governors,  and  told  him  that  their 
king  was  in  distress,  and,  without  prompt  measures,  would  lose  his 
dominions,  giving  the  particulars  and  circumstances  of  the  case,  so 
that  the  governor  was  fully  satisfied  that  the  agent  was  telling  the 


MYSTERY.  437 

truth,  and  that,  indeed,  the  king  was  in  need  of  his  services.  We 
may  say,  in  such  a  case,  that  the  governor  believed  the  testimony ; 
in  other  words,  that  he  had  faith  as  to  the  fact ;  but  seeing  it  to  his 
interest  or  pleasure  to  evade  his  duty,  though  trembling  for  the  re- 
sult if  the  king  should  be  delivered  without  his  help,  concluded  not 
to  act  on  that  faith,  and  not  to  perform  that  duty. 

Just  so  it  is  with  faith  as  to  the  religious  duties  ;  for  there  is  no 
difference  between  faith  as  manifested  among  men  and  that  directed 
to  the  heavenly  government  and  the  future  world.  Both  operate 
through  the  same  medium,  and  both  require  the  same  evidence ;  but 
as  the  one  may  not  be  attended  with  practical  benefit,  so  may  not 
the  other — and  therefore  faith  is  not  necessarily  fruitful. 

On  the  same  ground  it  is  not  a  justification  in  all  cases. 

The  numerous  instances  that  Paul  enumerates  where  persons  were 
*'  justified  by  faith,"  will  show  that  it  was  the  acts  of  those  who  be- 
lieved that  brought  them  to  favorable  mention.  The  same  person, 
when  extolling  charity,  makes  wisdom  and  faith  of  no  comparative 
account,  unless  they  be  coupled  with  that  quality.  Then  he  defines 
what  is  charity ;  and  that  definition  covers  the  main  ground  of  prac- 
tical, efficient  virtue,  which  is  humble,  patient,  and  obedient,  and 
that  implies  great  self-denial  and  restraint  of  the  passions.  And  so 
it  is  that,  on  whatever  point  you  will  rest,  the  essence  of  atoning 
quality  will  come  back  on  the  same  foundation.  It  is  that  we  must 
work  out  our  salvation  with  all  the  helps  and  means  within  our 
reach,  not  seeking  to  climb  into  heaven  by  some  unnatural  effort  of 
the  mind,  having  no  bearing  on  the  great  object  of  the  Creator. 

Again  :  Is  faith  a  special  gift? — that  is,  is  it  a  favor  extended  to 
some  men,  and  withheld  from  others? 

In  speaking  of  the  point  as  to  whether  or  not  faith  is  extraordi- 
nary, there  have  been  submitted  some  suggestions  applicable  to  this 
question.  Still,  the  subjects  are  different — the  one  implying  that 
the  faith  that  influences  men  toward  religious  things  differs  from 
that  which  moves  them  in  any  other  object  of  the  physical  world ; 
whereas  the  other  is  the  affirmation  that  faith,  of  whatever  nature 
it  may  be,  is  given  to  some  men  to  their  good  and  withheld  from 
others  to  their  hurt.  As  this  impression  is  received  from  the  script- 
ures mainly  through  the  fact  of  some  being  bound  to  set  periods  of 
punishment  during  which  they  are  not  accepted  in  either  faith  or 
repentance,  and  that  point  is  already  submitted,  on  the  theory  of  a 
pre-existent  state,  we  will  rest  the  matter  on  what  has  already  been 
explained. 

But  many  will  object  to  the  theory  of  pre-existence,  not  only  on 
the  ground  of  there  being  no  memory  of  former  life,  but  by  sum- 


438  MYSTERY. 

moning  up  many  seeming  difficulties  of  our  natural  origin  and  our 
natural  condition.  You  will  say,  that,  admitting  pre-existence,  and 
that  we  are  under  a  cloud  that  shuts  out  the  knowledge  of  former 
states  and  experiences,  how  is  it  that  that  former  state  has  benefited 
us ;  and  how  is  it  that  the  present,  with  all  our  knowledge  and  best 
efforts,  shall  benefit  us,  even  in  a  future  state,  as  long  as  the  law  of 
our  immortality  subjects  us  to  forge tfulness  at  any  or  every  new 
stage  ?  According  to  this  idea,  you  say  you  do  not  see  how  the  ef- 
forts after  knowledge  and  improvement,  according  to  our  advocacy 
of  progress,  can  be  of  any  advantage,  for  all  begin  anew  in  each 
state  of  existence,  having  all  things  to  learn  anew.  To  this  we  an- 
swer—  first,  that  it  is  not  supposed  that  the  law  of  semi-unconscious- 
ness is  a  lasting  one,  and  that  it  is  possible  for  the  soul  to  awake  to 
all  former  knowledge  and  capacities.  Secondly — even  under  the  law 
of  forgetfulness,  it  is  reasonable  to  conclude  that  the  soul  gains  a 
capacity  by  every  effort  of  improvement  and  knowledge  in  any  state 
of  life,  which  must  necessarily  be  carried  to  any  new  state  or  condi- 
tion it  may  enter.  Hence,  this  capacity  makes  that  which  is  forgot- 
ten more  easily  learned  than  if  it  never  had  been  learned.  It  is  on 
the  same  principle  that  we  readily  revive  the  practices  and  habits 
long  since  discontinued,  because  they  have  made  an  impress  in  the 
inner  soul  where  a  record  is  made  that  is  not  always  visible  to  the 
recollection.  The  soldier  once  trained  to  the  time  of  the  march 
readily  revives  the  sense  of  order,  though  long  years  have  intervened 
with  other  pursuits.  The  teachings  of  childhood,  long  displaced 
by  other  objects  and  practices,  are  often  found  indelibly  written  in 
the  inner  pages  of  the  memory.  Any  occupation  that  has  given  a 
facility  in  any  art  or  pursuit  has  also  stored  an  inheritance  in  the 
individual  capacity  of  the  person  that  will  always  make  him  easily 
brought  back  into  the  same  groove  of  habit  and  efficiency,  even 
though  the  interrupting  circumstances  of  life  may  have  cut  him  away 
from  those  interests  and  confined  him  to  objects  that  barred  all  exer- 
cise of  former  occupations.  The  subject  of  civilization  being  trained 
to  all  the  requirements  of  the  civilized  state,  and  then  isolated  to  the 
circumstances  of  savage  life,  and  deprived  of  all  associations,  until 
apparently  all  that  he  learned  is  obliterated,  will  still  be  advantaged 
by  what  was  once  impressed,  if  he  be  required  to  recall  it.  To  ap- 
ply these  considerations  to  the  facts  of  life,  it  is  for  you  to  explain 
why  it  is  that  some  men  are  so  apt  naturally,  whilst  others  are  com- 
paratively dull ;  why  it  is  that  some  have  such  a  bent  and  ability 
that  make  them  ready  at  anything ;  why  it  is  that,  in  spite  of  disad- 
vantages of  the  greater  part  of  their  lives,  they  will  yet  so  easily 
adapt  themselves  to  the  order  and  cultivation  of  refined  associations. 


MYSTERY.  439 

You  may  call  all  this  natural  ability  or  genius,  but  we  think  it  may 
be  suggestive  of  much  to  explain  the  perplexities  that  you  will  urge 
against  the  idea  of  progress  contiuued  from  one  state  of  existence  to 
another,  in  spite  of  the  condition  of  a  temporarily  suspended  memory. 

The  next  subject  relates  to  the  doctrine  of  heaven  ;  for  following 
the  typical  order  of  the  cities  given  to  the  Levites,  the  tribe  of  Ju- 
dah  proper  furnishes  several.  Still,  they  are  cities  given  to  the 
family  of  Aaron ;  so  that  principle  governs  the  notions  we  are  to 
entertain. 

Concerning  heaven  :  First,  that  it  is  altogether  future. 

The  promise  to  Adam,  Noah,  Abraham,  and  all  the  fathers,  meant 
at  least  something  of  good,  that  in  later  times  was  denominated 
heaven. 

The  Israelites  were  instructed  to  come  out  of  Egypt  into  a  land 
which  the  Lord  would  give,  a  land  flowing  with  milk  and  honey. 
After  many  privations  and  sufferings  they  possessed  that  land,  and 
were  solemnly  admonished  by  Moses  and  Joshua,  that  not  anything 
which  had  been  promised  was  lacking,  but  that  the  Lord  had  ful- 
filled his  word;  nevertheless,  suggesting  to  the  people  that  if  they 
would  conduct  in  a  proper  manner,  blessing  upon  blessing  would 
be  experienced  by  them;  thus  revealing  the  general  principle  of 
enjoyment  to  those  who  do  right,  and  placing  heaven  on  a  broader 
basis  tnan  the  mere  possession  of  lands,  free  from  the  hands  of  the 
literal  oppressor. 

Notwithstanding  the  fact  that  they  realized  literally  all  that  the 
Lord  had' promised,  it  is  evident  that  the  temporal  good  that  they 
enjoyed  was  not  the  complete  fulfillment  of  the  divine  intention 
and  promise ;  for  Abraham  being  promised  the  same  things,  be- 
held only  with  his  eyes  what  was  declared  to  be  his,  and  lived  a 
stranger  and  sojourner  in  the  earth,  until  he  was  stricken  in  years 
and  passed  away.  Now,  the  like  language  unto  persons  in  like 
circumstances,  gave  to  one  party  the  land  for  a  possession,  and 
withheld  it  from  another.  In  both  cases  the  promise  was  sure  and 
meant  something  of  good.  But  in  the  one  case  it  was  realized  in 
this  life,  and  in  the  other  it  was  deferred.  But  in  the  case  where 
it  was  realized,  they  were  instructed  that  if  they  would  do  good, 
good  would  attend  them;  and  lest  they  should  think  that  heaven 
was  embraced  within  the  range  of  conquest  and  power,  such  as 
characterized  the  possession  of  the  Israelites,  they  were  directed  to 
a  higher  principle  of  enjoyment.  Now,  the  inference  from  their 
case  is,  that  heaven  is  comprehended  in  a  principle  of  enjoyment, 
because  it  implied  both  temporal  and  spiritual  good,  both  now 
and  in  the  future.     In  the  other  case,  the  promise  being  as  sure, 


440  MYSTERY. 

and  yet  no  temporal  possession,  is  still  greater  evidence  that 
heaven  is  general  enjoyment,  without  respect  to  time,  place,  and 
character  of  possession ;  because  Abraham,  receiving  a  definite 
promise,  is  detained  in  hope,  through  a  spiritual  interpretation 
of  the  language  of  that  promise.  Why  so?  Simply  because  he, 
being  more  spiritually  inclined,  could  not  realize  the  completeness 
of  that  promise  in  a  merely  literal  and  physical  enjoyment;  and 
therefore,  that  the  principle  might  hold  good  in  his  case,  as  well 
as  in  the  other,  he  is  referred  to  a  future  spiritual  state,  whereas 
the  others,  delighting  in  the  enjoyment  of  sense,  could  better  re- 
ceive their  pleasure  in  the  literal  sphere.  Now,  enjoyment,  as  a 
principle,  is  gauged  to  the  capacities  of  the  whole  creation,  and  a 
benevolent  design  has  tempered  the  senses  of  the  lower  animals 
to  rejoice  in  their  situation.  The  species  of  every  kind  sport  in  the 
green  fields,  delighting  in  the  exercise  of  their  powers  under  the 
light  of  the  sun  and  the  cheer  of  their  spirits.  The  food  that 
ministers  to  their  growth  and  life  is  received  with  sensation  of  pleas- 
ure; and,  because  not  capable  of  appreciating  selfish  irregularities 
among  each  other,  they  have  no  care  or  responsibility,  but  indi- 
vidually gratify  their  inclinations  as  their  instinct  are  gauged 
to  the  pleasures  of  sense.  As  for  those  irregularities,  we  may 
notice,  that  among  the  more  intelligent  creatures,  whose  capacity 
and  organisms  would  dictate  a  more  intellectual  and  spiritual  as- 
piration, there  often  forms  the  ideal  of  happiness  in  the  brutal  in- 
stincts to  conquer  the  weak,  to  contend  in  battle,  to  take  the  spoil 
of  the  enemy,  and  put  the  conquered  to  torture  and  death.  Indeed, 
the  worst  phase  of  animal  conduct  is  where  they  impose  upon 
each  other  by  their  superior  strength;  but  this  results  from  their 
natures  being  individually  and  unconditionally  tempered  to  enjoy- 
ment. We  suppose  that  if  it  were  possible  for  animals  to  feel 
any  sense  of  moral  obligation,  that  that  sense  would  be  directed  to 
modify  their  selfish  conduct  toward  each  other. 

Now,  though  it  may  be  and  has  been  the  divine  order  that  selfish 
and  sensual  pleasures  are  placed  in  the  measure  to  fill  the  promise 
of  good,  yet  we  should  form  our  ideal  of  heaven,  where  social  in- 
terests are  so  justly  considered  and  adjusted  that  our  pleasure  is 
not  another's  pain,  and  where  the  atmosphere  of  enjoyment  lies  in 
the  intellectual  sphere,  with  the  passions  trained  to  a  subordinate 
exercise.  The  late  philosophical  estimates  of  what  constitutes  hap- 
piness, is  said  to  be  the  exercise  of  all  the  faculties  in  a  harmonious 
working  with  the  reasoning  powers  prevailing  or  superintending. 
If  this  be  correct,  and  we  doubt  not  that  it  is,  then  we  have  an  in- 
dex to  what  we  may  expect  as  the  heavenly  provision,  providing 


MYSTERY.  441 

that  the  law  of  our  organism  is  not  changed.  Some  of  the  human 
faculties  might  be  dispensed  with,  we  mean  those  of  the  procrea- 
tive  character,  but  it  is  hard  to  conceive  how  many  others  can  be, 
and  the  essence  of  an  intelligent,  reasonable,  affectionate  being 
remain.  Therefore,  it  is  safe  to  say  that  but  little  change  will,  or 
can  be  made  from  the  physical  soul  we  experience  within  our- 
selves; so  that  what  is  addressed  to  our  capacities  as  a  pleasure  in 
the  future,  must  be  in  the  main  a  counterpart  of  what  we  are  now 
capable  of  enjoying.  Therefore,  if  the  promise  of  God  has  reached 
men  in  the  past  in  this  life,  to  a  realization  of  enjoyment  and  good, 
and  that  promise  of  God  is  the  same  as  heaven,  or  is  the  principle 
of  heaven  promised,  then  we  say  that  there  is  no  particular  time  set 
for  the  operation  of  that  principle,  and  that  heaven  is  realized  as  a 
principle,  both  in  this  life  and  that  which  is  to  come.  Not  only  so, 
but  as  a  secondary  inference,  we  should  say  that  it  embraces  the 
exercise  of  all  faculties  known  to  man,  and  consequently  may  be 
said  to  be  enjoyment,  of  every  nature  that  can  appeal  to  those 
faculties.  However,  there  are  exceptions  to  this  rule,  and  we  will 
consider  those  exceptions  as  constituting  the  notion  of  heaven's 
being  altogether  in  the  future,  and  a  city  of  refuge  for  those  who 
have  no  hope  in  this  life.  It  will  be  noticed  that  out  of  the  forty- 
eight  cities  given  to  the  Levites,  six  of  them  were  to  be  cities  of 
refuge  for  the  manslayer. 

Out  of  the  tribe  of  Judah  there  was  one  of  these  six  appointed. 
On  the  list  of  notions  submitted,  those  judged  to  agree  with  the 
cities  of  refuge  are  underlined.  The  object  of  these  places  of 
refuge  was  that  the  manslayer  might  flee  hither,  and  be  safe  from 
the  avenger  of  blood,  because  it  was  presumed  he  had  slain  his 
fellow  innocently.  At  least  he  was  to  be  received  into  those  cities 
until  his  case  was  tried. 

Now,  the  philosophical  meaning  of  slaying  men  innocently,  is  to 
violate  physical  laws  and  moral  obligations,  through  ignorance  or 
inexperience.  From  what  we  have  said  of  what  constitutes  heaven, 
it  will  be  observed  that  it  is  any  degree  of  enjoyment  resulting 
from  a  perfection  of  character  in  conformity  with  the  law  of  our 
being.  In  other  words,  heaven  is  a  good  resulting  from  knowl- 
edge, training,  and  conformity  to  divine  requirements,  which  may 
attend  a  man  in  this  life,  or  any  other,  according  to  the  general 
state  of  perfection.  But  it  is  evident  that  there  are  a  great  many 
who,  through  ignorance  of  physical  and  moral  obligation,  entail  upon 
themselves  suffering  and  disgrace  which  mar  all  their  prospects  in 
this  life,  and  leaves  them  so  situated  as  to  refer  all  their  hopes  to 
the  future.     Having,  therefore,  become  manslayers  spiritually,  be- 


442  MYSTERY. 

cause  ignorantly  slaying  the  principles  of  the  divine  order,  they  are 
pursued  by  the  avenger  of  pain,  suffering,  and  disgrace,  with  no 
hope  or  refuge  except  such  as  the  future  and  other  states  of  being 
may  present.  To  such  the  idea  that  heaven  is  altogether  in  the 
future,  comes  to  them  as  a  grateful  refuge  as  well  as  a  real  truth, 
in  the  very  nature  of  the  case.  Many  there  are  who  in  this  life 
have  no  advantages  of  fortune  or  education,  and  being  exposed  to 
bad  influences,  fall  into  a  line  of  conduct  that  is  repugnant  to  the 
educated  and  refined.  Hence  they  are  shunned,  because  of  the 
imperfection  of  their  characters  and  their  lack  of  intellectual  and 
moral  training. 

Perhaps,  too,  within  the  whole  range  of  possibilities,  this  life 
presents  no  shadow  of  relief,  so  that  they  may  only  find  refuge  in 
the  notion  and  fact  in  their  case  that  enjoyment  lies  mainly,  if 
not  wholly,  in  the  future,  where,  if  not  being  placed  in  the  scenes 
of  joy  unspeakable,  they  will  at  least  be  under  favorable  cir- 
cumstances to  commence  a  course  that  shall  lead  to  that  con- 
summation. Again,  there  are  others  who,  through  disadvantages 
of  this  life,  see  little  of  good,  but  being  bound  to  care  and  labor, 
and  without  grievous  fault  or  religious  offense,  seem  destined  to 
sorrow  and  despair  through  all  their  lives.  These,  too,  shall  find 
refuge  in  that  city  whose  bright  prospect  is  beyond  the  vale  of 
tears,  and  embodied  in  the  notion  that  heaven  is  wholly  in  the  fu- 
ture. Still  there  are  others  who  have  treated  the  eternal  laws  with 
contempt,  violated  the  principles  of  justice,  and  invited  and  re- 
ceived the  swift,  effectual  punishment  that  society  and  the  divine 
order  can  administer.  Though  now  repentant,  they  are  not  deliv- 
ered in  this  life,  nor  yet  for  a  term  in  the  future  that  the  righteous 
God  shall  fix;  but,  moaning  in  chains  and  dungeons,  are  destined 
to  serve  out  the  weary  term  until  the  day  of  mercy  shall  arrive. 
These,  likewise,  shall  flee  to  that  city  of  hope  that  refers  all  happi- 
ness in  the  future,  and  declares  that  joys  are  centered  there. 

The  next  question  is  as  to  whether  or  not  heaven  is  special.  What 
we  mean  by  this  is,  whether  or  not  it  is  a  state,  locality,  and  pro- 
vision which  is  specially  open  to  some,  while  at  the  same  time  it  is 
barred  to  others.  We  should  answer  no,  emphatically  no.  If  it 
is  comprehended  in  a  principle  of  good  and  enjoyment  as  a  result 
of  improvement  and  conformity  to  the  great  object  of  creation,  then 
the  doors  are  wide  open  to  all,  and  if  any  fail  to  enter,  it  is  because 
of  reasons  willful,  and  at  most  but  temporary;  for  it  is  the  design 
of  Him  who  rules  in  the  heaven  of  heavens  that  every  creature  shall 
come  to  the  knowledge  of  the  truth,  to  the  glory  of  His  own  cove- 
nant and  power,  and  to  the  good  and  enjoyment  of  every  creature 
of  all  times,  states,  and  possible  character. 


MYSTEEY.  443 

But  we  will  argue  this  point  on  other  subjects  in  the  list  which 
are  equally  suggestive  of  the  determinate  counsel  of  the  Creator  to 
do  good  to  the  creature  forever,  without  end,  according  to  His  at- 
tributes of  foreknowledge,  power  and  love. 

Again,  the  question  comes.  Is  heaven  local?  Many  considera- 
tions already  mentioned  will  throw  some  light  on  this  matter.  For 
instance,  if  the  main  idea  is  one  of  enjoyment,  and  is  comprehended 
in  the  principle  of  enjoyment,  then  it  is  not  dependent  on  locality; 
but  inasmuch  as  we  know  that  enjoyment  is  dependent  on  associa- 
tions and  associations  dependent  on  locality,  it  may  well  be  inferred 
that  definite  locality  will  figure  in  the  operation  of  the  principle. 
The  idea  of  heaven  is  not  complete  unless  it  be  considered  in  the 
aspect  of  reward.  In  this  case  it  will  suppose  a  good,  arranged 
and  superintended  by  a  systematic  design  to  benefit.  Therefore, 
the  Ruler  of  all  must  arrange  all  the  conditions  and  circumstances, 
in  order  to  secure  a  perfect  enjoyment.  If  locality  is  one  of  the 
necessary  conditions  in  any  particular  case,  when  the  operation  of 
the  principle  is  aj)plied,  then,  in  that  particular  case,  heaven,  as 
far  as  it  may  be  perfected  by  locality,  is  dependent  on  locality. 

But  to  come  to  the  precise  point,  whether  or  not  heaven  is  a 
certain,  definite  and  single  locality,  where  the  blessed  go,  we  will 
be  under  the  necessity  to  modify,  by  saying  that  it  is  but  a  small 
part  of  that  general  good  to  suppose  a  single  definite  locality; 
for  we  judge  that  throughout  the  range  of  the  universe  and  of 
eternity,  a  single  locality,  as  an  unending  abode,  will  sink  into 
insignificance  before  the  progressive  attainments  of  the  creature 
to  whom  are  given  power  inconceivable,  and  who,  under  God, 
may  remove  the  foundations,  change  the  time  and  localities,  and 
continually  place  the  heavenly  standard  in  new  quarters.  "Was 
not  Jacob  satisfied  and  thankful  in  having  food  and  drink  sufficient, 
though  far  from  being  sensual  ?  Were  not  the  Israelites  promised 
a  land  that  should  be  rich  in  all  the  appetite  should  crave,  and 
then,  coming  into  that  possession,  rejoiced  in  the  holidays, 
because  of  plenty  and  peace  ?  In  conformity  with  their  capabili- 
ties and  tastes,  they  were  merely  instructed  to  abstain  from  open 
acts  of  violence  and  wrong  against  each  other.  The  rest  of  moral 
obligations  was  in  ceremonies  and  physical  acts  readily  performed, 
similar  to  the  customs  of  the  times,  and  as  significant  of  higher 
principles  of  religion,  as  the  tastes  and  circumstances  of  the  people 
would  admit. 

Then  came  the  prophets,  declaring  new  orders,  and  making 
strong  intimations  against  the  utility  of  their  system,  showing  that 
the  heavens  would  pass  away  and  give  place  to  new  dispensations 


444  MYSTERY. 

Did  not  Christ  take  away,  revise,  and  change  the  old  customs,  and 
raise  the  standard  to  more  of  principle  than  of  significant  signs 
and  burdensome  performance;  nevertheless,  leaving  a  remnant  to 
be  a  witness  for  himself,  that  he  comprehended  the  intent  of  the 
ceremonial  law.  And,  finally,  how  much  of  unnecessary  burden, 
how  much  of  deceitful  forms,  how  much  of  false  philosophy  will 
be  suffered  in  that  new  dispensation  that  shall  usher  in  the  Son 
of  Man  in  the  "  glory  of  the  Father."  It  is  the  glory  of  the 
Creator  to  raise  up  the  families  of  men  to  greater  knowledge  of 
His  character  and  mercy,  revealing  Himself  still  far  beyond  all 
comparison  by  any  likeness  in  earth  or  heaven.  So  He  has  changed 
the  times  and  seasons,  and  is  still  carrying  us  on.  Who  shall  fix 
the  standard  and  locality  in  which  we  shall  remain  always.  The 
land  of  Palestine,  around  which  so  many  sacred  and  pleasant 
associations  hover,  lies  to-day  a  comparative  waste  to  the  cities  of 
the  western  world.  The  ceremonies  that  were  solemnly  enjoined 
on  Mount  Sinai,  are  judged  forbidden  and  unnecessary,  and  the 
people  who  received  the  law  and  promise,  are  looking  backward 
where  once  the  Lord  has  stood,  and  from  whence  He  has  departed 
forever.  Shows  us  a  locality  in  the  earth  or  heavens  that  is  the 
abode  of  the  blessed  and  the  just,  and  we  will  show  you  one  that 
will  be  deserted  by  the  onward  march  of  the  saints  of  the  Most 
High.  **I  will  bring  you  through  the  fire  like  silver,  seven  times 
refined,"  means  a  great  deal,  in  the  light  of  how  the  changes  are 
taking  us  continually.  Where  is  the  locality  of  heaven?  It  is 
changing  to  other  places  and  to  other  standards,  so  that  it  cannot 
be  fixed.  So  the  principle  will  apply  to  the  future  world,  and 
carry  us  up  through  unending  time  in  the  vast  universe  of  God, 
and  to  the  attainment  of  perfection  that  shall  save  us  from  sin  and 
suffering  to  the  glory  of  Him  who  has  formed  us  for  this  purpose. 
Finally,  there  is  one  other  point  concerning  heaven.  Is  it  un- 
conditionally permanent?  It  is  said  that  the  angels  who  kept  not 
their  first  estate  were  cast  down  and  delivered  in  chains  of  dark- 
ness. One  thing  is  certain,  viz.,  that  if  the  nature  of  man  and  the 
angels  is  such  as  to  possess  an  absolute  free  will,  then  there  is 
always  the  possibility  existing  that  they  may  exercise  that  will  con- 
trary to  the  instructions  and  duty.  Not  only  so.  If  the  imperfec- 
tions of  the  creature  cannot  be  remedied  except  by  long  experience 
and  moral  training,  then  there  exists  the  possibility  that  the  creat- 
ure will  err,  offend  and  exercise  his  free  will,  against  the  interests 
of  truth  and  righteousness.  Although  we  do  not  esteem  it  con- 
sistent with  God's  purpose,  that  any  should  fall  from  grace,  so  as 
to  be  lost  to  mercy,  yet  we  do  deem  it  consistent  to  believe,  that 


MYSTERY.  445 

terrible  examples  have  been,  and  will  be  made  of  those  who  are 
rebellious.  But  to  say  either  that  the  creatures  will  endure  to  all 
eternity  the  fire  of  the  divine  wrath,  without  repentance,  or  that 
when  a  righteous  judgment  ends  a  term  of  punishment  and  repent- 
ance does  come,  God  will  not  accept  the  offering,  is  contrary  to  all 
the  conceptions  we  have  of  justice,  grace,  and  truth,  deducted  from 
the  scriptures,  or  from  observational  experience,  and  never  should 
be  entertained  by  a  reasonable  soul  who  claims  a  spark  of  religion. 

We  do  not  say  that  repentance  in  all  cases  secures  then  and  there 
the  removal  of  the  sentence  of  condemnation,  but  that  when  the 
term  that  the  righteous  Judge  has  fixed  shall  expire,  then  the  repent- 
ance will  be  acted  upon,  But  before  that  time  the  condemned  one 
may  rather  be  met  with  checks,  evasion,  wrath  upon  wrath,  and 
furious  rebukes,  as  it  is  written  that  they  may  be  *' blinded, 
"  stumble,"  "  believe  a  lie,"  and  be  condemned.  Now,  can  we 
make  a  covenant  with  hell  and  death  that  they  shall  never  come 
nigh  ?  Can  we  enter  that  sea  of  unending  bliss  that  knows  no 
variation  or  shadow  of  turning  ?  Surely  it  lies  not  within  the  com- 
pass of  man's  nature,  and  associated  with  the  fact  of  an  inde- 
pendent will.  He  that  will  make  sure  that  no  pain  of  moral  train- 
ing shall  affect  him  must  withdraw  from  the  scenes  where  human 
destinies  are  sha^^ed  by  the  variations  of  checks  and  troubles,  and 
enter  the  dark  shade  of  oblivion,  having  no  individual  forms  and 
persons;  or  be  like  inanimate  elements  of  nature,  capable  of  being 
acted  upon,  but  having  no  liberty  of  thought  and  action  like  the 
gods. 

But  you  say  this  state  of  things  is  too  terrible.  I  thought  there 
should  be  no  more  sorrow  or  crying,  and  that  God  would  wipe 
away  tears  from  off  all  faces.  This  is  precisely  what  we  seek  to  de- 
clare by  all  the  testimony  of  revelation,  of  nature,  and  of  reason; 
but  it  is  a  consummation  that  looks  far  on  in  the  experience  of  the 
creature,  and  relates  more  to  the  hope  and  help  of  the  benevolent 
Creator  than  to  the  sudden  and  strict  fulfillment  of  the  language  in 
question. 

Here,  then,  is  the  test  that  shall  try  the  love  and  confidence  of 
men,  and  prove  whether  they  have  any  love  of  God  or  faith  in  His 
works.  Are  you  willing  to  enter  the  arena,  taking  all  the  chances 
of  trouble,  tribulation,  and  torment;  perhaps  being  banished  from 
the  presence  of  God,  and  the  glory  of  His  power?  Are  you  willing 
to  trust  yourself  into  the  hands  of  Him,  relying  on  Him  as  a  child 
places  confidence  in  its  parent  ?  If  you  are  not,  you  have  no  faith 
in  God,  and  no  love  such  as  He  requires;  and,  now,  if  in  lifting 
this  vail  you  perceive  than  this  is  true,  you  may  curse  God  and  die 


446  MYSTERY. 

the  deatli,  taking  portion  with  the  damned  ;  and  in  the  exercise  of 
your  free  wills,  subverting  the  truth,  tempting,  seducing,  opposing 
and  blaspheming  the  holy  name  of  the  Mighty  God,  who  would 
create  and  raise  up  the  creature  to  his  own  likeness  and  fellowship. 
Have  you,  by  a  few  ceremonies  and  some  restraint,  filled  the  meas- 
ure of  church  requirement,  and  become  ready  to  triumph  over  the 
sinner,  the  unfortunate,  and  the  innumerable  creatures  in  chains. 
The  angels  may  tremble  for  you,  whilst  the  devils  laugh  at  your 
hiding-place,  and  at  the  simplicity  that  is  so  assured  of  heaven  un- 
ending and  unalloyed.  But,  come,  let  us  face  our  destiny,  laying 
aside  artifice  for  the  purpose  of  escaping  the  tribulation  under  which 
the  whole  creation  groans  in  its  efforts  to  meet  the  object  of  the 
Creator,  and  emerge  to  the  liberty  of  the  children  of  God;  let  us 
seize  the  spirit  of  the  ceremonial  law,  by  the  principle  in  the  dis- 
pensation of  Christ,  and  reviving  the  daily  sacrifice  by  the  spiritual 
application,  enter  the  army  of  the  saints  with  hope  and  confidence, 
trusting  in  the  Creator  and  the  scientific  modes  of  salvation  that  are 
dictated  by  Him  in  the  spiritual  cities  of  atonement. 

Four  cities  were  from  the  tribe  of  Benjamin.  Accordingly,  we 
are  directed  to  the  subject  of  Satan. 

The  notions  prevail  that  it  is  a  person,  a  fallen  angel,  an  uncon- 
ditional tempter,  and  a  hopeless  opponent. 

First,  then,  as  to  whether  or  not  Satan  is  a  person: 

We  have  already  had  occasion  to  offer  much  on  this  subject  in 
treating  of  the  serpent  who  figured  with  Adam  and  Eve.  There, 
the  primary  meaning  of  the  serpent,  or  Satan,  is  argued  to  mean 
perversion.*  Not  perversion  inherited  in  our  natures,  but  that 
which  comes  through  the  weakness  of  our  inexperience.  However, 
the  fact  that  four  separate  ideas  are  entertained  on  the  subject  of 
the  devil  and  Satan,  shows  that  there  are  apparent  evidences  in  the 
sacred  writings  to  support  those  notions. 

Now,  supposing  that  it  is  a  correct  judgment  to  say  that  the 
primary  meaning  of  Satan  is  perversion,  what  is  more  natural  than 
that  the  name  should  be  applied  to  any  person  or  spirit  that  should 
manifest  that  quality.  The  quality  itself  being  founded  on  a  very 
subtle  weakness  of  our  natures,  and  after  receiving  a  hold  on  the 
habits,  conduct,  and  belief  of  the  creature,  subjecting  all  the  intel- 
ligent faculties  to  prop,  justify,  and  maintain  some  absurd,  unright- 
eous theory  and  practice,  the  person  who  is  so  deceived  and  enlisted 
in  the  service  of  a  false  course,  can  most  appropriately  be  esteemed 
a  personation  of  the  devil,  even  though  the  primary  meaning  of 
devil  is  simply  perversion. 

*  See  pa«e  58. 


MYSTERY.  4A7 

We  know  that  it  is  the  disposition  of  those  who,  from  any  cause, 
have  become  depraved,  to  set  bad  example,  become  artful  to  se- 
duce, and  interested  to  draw  the  innocent  and  the  upright  into 
snares  and  the  entanglements  of  a  wrong  course;  that,  rather  than 
be  at  the  burden  of  coming  back  to  a  right  principle  and  conduct, 
they  would  rather  drag  others  down  to  their  level,  so  that  they  may 
have  company,  and  a  justification  in  an  evil  way. 

Is  this  so  ?  Is  it  the  manifestation  of  perversion  as  known  to  us 
through  the  conduct  of  our  fellows,  or,  peradventure,  of  ourselves? 
If  so,  it  is  safe  to  say  that  it  has  always  been  the  case,  and  that 
perversion  is  deceitful  and  wicked,  subjecting  the  creature  to  its 
own  likeness,  and  enlisting  all  the  intelligent  faculties  of  the  mind, 
to  make  a  soul  for  perversion.  If  it  has  always  been  the  case,  and 
the  creature  has  been  subject  to  a  personation  of  evil,  then  it  is 
reasonable  to  say,  that  at  an  early  date,  those  who  were  given  over 
to  an  evil  course  were  figuratively  called  devils,  even  though  the 
primary  meaning  of  Satan  is  only  perversion.  And,  inasmuch  as 
perversion  cannot  operate  without  the  aid  of  intelligence,  it  could 
not  exist  as  an  active  evil  without  the  agency  of  the  creature. 
Therefore,  to  be  possessed  with  the  devil,  is  to  personify  perversion 
by  loaning  the  use  of  the  intelligence  we  possess.  On  this  ground 
there  would  be  devils  innumerable,  in  person,  personifying  perver- 
sion. But  after  all,  if  Satan  were  to  be  spoken  of  in  the  general, 
or  as  a  person  in  the  definite  denomination,  it  must  relate  to  the 
primary  quality  that  lies  at  the  ground  work  of  all  terms  relating 
to  the  Serpent,  Dragon,  Satan,  and  Devil.  The  question,  then, 
whether  or  not  the  Devil  is  a  person,  is  susceptible  of  an  affirma- 
tive answer,  only  under  a  scientific  modification. 

In  other  words:  What  is  the  fact  we  realize  in  our  experiences 
from  whence  all  temptation  and  evil  arise  ?  Does  it  not  commence 
with  a  weakness  of  a  nature,  which,  by  it  inherent  quality  of  free- 
dom, leaves  it  open  to  rush  to  excess  and  evil  before  knowledge 
and  experience  have  trained  that  will  to  religious  requirements? 
Do  we  not  deceive  each  other  in  our  own  interests,  or  worse, 
set  our  designs  against  the  innocent  under  the  dictates  of  passion, 
and  bend  all  the  energies  of  our  being  to  consummate  devilish  pur- 
poses? Does  not  the  Bible  emphatically  show  that  it  is  filled  with 
figures  of  natural  passions  and  phenomena  of  human  character? 
Would  it  then  fail  to  fasten  upon  the  worst  phases  of  conduct  and 
to  personate  that  conduct  and  the  person  manifesting  it,  through  a 
figure,  suggestive  of  a  primary  quality  of  evil?  What  was  Paul, 
when  persecuting  the  church  and  imprisoning  the  converts  of  the 
new  faith,  being  zealous  in  an  evil  course,  but  a  devil  personified? 


448  MYSTERY. 

"What  was  Peter  when  he  would  suggest  to  Christ  something  for- 
eign to  the  destiny  of  his  mission,  and  the  interests  of  the  church? 
What  were  the  angels  who  kept  not  the  inheritance  of  progress, 
but  would  look  back  to  the  sensuality  of  the  lower  orders,  and  be- 
come unfaithful  to  their  mission  ?  What  are  any  of  us  at  best,  be- 
ing grieved  at  the  institutions  of  society,  that  has  checked  our  evil 
designs,  and  by  reproof  and  punishment  has  placed  us  in  an  atti- 
tude of  rebellious  wrath  ?  Who  would  trust  the  maddened  demon 
who,  without  any  appreciation  of  his  just  punishment,  is  writhing 
with  horrid  designs,  as  scene  after  scene  of  devilish  intention  flits 
through  his  heated  brain  in  rapid  succession  ?  Is  it  because  of  be- 
ing possessed  by  a  controlling  spirit  of  intelligence,  who  dictates 
this  conduct  ?  No ;  it  is  a  false  impression  ;  it  is  false  education  ; 
and  it  is  evil  habits.  He  thinks  he  is  wronged  because  he  cannot 
have  more  liberty  to  his  passions  and  sensual  disposition.  He  is 
perverted  in  his  belief  and  conduct,  and  therefore  lends  all  the  en- 
ergies of  his  being  to  support  that  false  impression.  He  is  a  devil 
personified,  without  any  other  influence  than  what  lies  within  him- 
self. Satan,  in  the  primary  sense,  within  himself,  prompts  him  in- 
deed, and  perhaps  a  devil  like  himself,  has  been  instrumental  in  se- 
ducing him ;  but  after  all  it  will  come  back  to  the  same  foundation, 
for  that  devil  who  seduced  him  was  but  loaning  his  intelligence  to  a 
perverted  belief  and  conduct  when  he  became  to  personate  Satan. 

It  is  remarkable  of  children  that  in  most  cases  where  they  receive 
punishment  that  they  are  possessed  with  the  notion  that  it  is  an  im- 
position, and  they  resist  and  resent  according  to  their  age  and  the 
circumstances  of  the  case.  And  it  may  seem  strange  at  first  sight 
that  the  angels,  who  are  cast  down  under  a  correct  principle  of  gov- 
ernment, should  be  so  affected  as  to  let  their  grief  verge  to  a  resent- 
ful feeling,  and  foolishly  become  opposers  of  the  divine  order.  But 
if  we  will  closely  criticise  our  own  nature  we  will  see  that  there  is 
little  difference  between  the  thoughts  and  conduct  of  a  child  toward 
its  parent  and  that  of  our  own  toward  the  Creator.  For  instance  : 
If  we  have  any  faith  at  all,  and  are  accustomed  to  present  our  griev- 
ances before  the  great  Father,  it  will  be  discoverable  that  there  is  the 
same  disposition  to  petty  offense  and  poutings  that  characterizes  the 
conduct  of  the  child.  Jonah,  because  he  could  not  have  things  his 
own  way,  took  a  fit  of  desperation,  and  would  die  at  once ;  thereby 
seeking  to  cast  an  indirect  reproof  on  God's  management.  Moses, 
also,  manifested  the  same  disposition ;  and  it  is  exceedingly  prob- 
able that  the  angels  are  partakers  of  the  same  weakness,  for  it  is 
written  :  ''Behold,  He  putteth  no  trust  in  His  servants,  and  His  an- 
gels He  charges  with  folly."     Now,  the  facts  of  human  nature  and 


MYSTERY.  449 

tlie  statements  revealed  concerning  the  angels  lead  us  to  infer  that 
the  correction  of  the  Almighty  is  not  always — in  fact,  scarcely  ever 
— favorably  received  and  appreciated  ;  so  that  in  numerous  instances 
both  men  and  angels  become  grievously  offended,  and  in  the  exer- 
cise of  their  free  wills  become  contrary  and  increasingly  rebellious. 

It  ma}^  be,  too,  that  the  remedy  is  properly  one  of  punishment 
still ;  which,  notwithstanding  the  increasing  opposition  in  propor- 
tion to  that  correction,  is  still  expected  to  culminate  in  a  reaction. 

Now,  this  suggestion  prepares  us  to  inquire  whether  there  is 
really  a  spirit,  or  angel,  who,  being  chief  among  the  sons  of  the 
morning,  is  cast  out  of  the  divine  favor,  and  laboring  under  an  im- 
pression of  a  severity  of  treatment,  is  grieved,  angered,  and  stub- 
bornly rebellious,  and  by  the  force  of  a  god-like  intelligence,  is 
exercising  his  freedom  in  a  desperate  opposition. 

The  question  is,  as  indicated  in  the  list  :  Is  there  a  chief  fallen 
angel,  who  through  the  principle  of  impersonation  that  we  have 
explained,  though  not  meaning  the  primary  evil  of  preversion,  is 
nevertheless  impersonated  with  it,  because  he  is  acting  in  a  false 
and  unbecoming  relation,  and  therefore  confounded  with  the  com- 
mon terms  Dragon,  Satan,  Serpent,  Devil  ? 

First,  then,  let  us  submit  one  thing  that  is  indisputable,  viz., 
that  there  are  many  angels,  who  have  given  ofense,  and  are  in  a 
situation  of  divine  disapprobation.  Therefore,  so  far  as  the  fact  is 
concerned,  that  there  are  fallen  angels,  no  argument  is  necessary,  for 
it  is  the  positive  and  distinct  declaration  of  the  scriptures  that  is 
not  susceptible  of  any  other  meaning  than  that  which  the  direct 
language  implies.  The  spirit  of  the  inquiry  then  is:  Is  there  one 
of  these,  whose  character  and  intelligence,  not  to  say  influence,  is 
so  remarkable  that,  in  many  instances,  where  the  term  Satan  occurs 
in  the  scriptures,  that  it  is  apx^licable  to  him  particularly?  An 
answer  in  the  affirmative  will  not  cover  the  case,  for  it  is  merely 
possible  or  probable  that  such  is  the  case;  and  it  is  rather  more 
probable  that  in  all  instances  where  these  terms  are  used  it  applies 
to  either  perversion  as  a  primary  quality,  or  to  the  quality  as  repre- 
sented by  some  angel  spirit  or  person,  without  any  particular  des- 
ignation of  which  of  those  angels,  spirits,  or  persons  is  intended. 

For  instance :  When  the  sons  of  God  presented  themselves  before 
the  Lord,  and  it  is  said  that  "  Satan  came  also,"  it  does  not  neces- 
sarily mean  that  the  chief  fallen  angel  was  the  j)erson  designated, 
but  simply  that  Satan  as  a  x^erverted  quality  was  represented  by 
some  person,  spirit,  or  angel,  who  identified  his  intelligence  with 
that  perverse  quality.  When  Michael  was  disputing  with  Satan 
about  the  body  of  Moses,  it  is  said  that  the  former  durst  not  bring 
29 


450  MYSTERY. 

agaiust  him  a  railing  accusation,  but  said,  "  the  Lord  rebuke  thee 
Satan."  Now,  we  are  not  to  judge  positively  that  that  person 
who  disputed  with  the  archangel  was  the  chief  fallen  spirit,  for  any 
of  the  fallen  angels  could  oppose  themselves  in  that  manner,  and 
properly  receive  the  denomination  of  Satan.  "Witness  the  instance 
of  Christ  with  Peter,  when  though  Peter  is  not  named  properly 
Satan,  yet  is,  nevertheless,  properly  designated  as  such  when  op- 
posing himself  to  what  was  esteemed  a  proper  submission.  Indeed, 
it  might  have  been  the  fallen  archangel  who  so  opposed  Michael, 
but  the  language  and  terms  used,  considering  all  the  modifications 
of  which  the  term  Satan  is  susceptible,  do  not  necessarily  imply 
as  much. 

The  figurative  language  of  John,  stating  that  the  devil  had  come 
down  with  great  power,  knowing  that  he  had  but  a  short  time,  has 
less  marks  of  a  personal  application,  and  aptly  relates  to  the  senti- 
ments and  faith  of  all  and  any  persons  or  spirits  who  may  be  ac- 
tuated by  a  perverted  disposition  to  make  the  most  of  their  oppor- 
tunities in  their  own  views  and  interest,  realizing  that  forces  were 
at  work  to  uproot  their  influence. 

Another  instance  occurs  in  the  same  writings,  where  it  is  said 
that  the  "dragon,  that  old  serpent,  the  devil,  and  Satan"  was 
taken.  Here  all  the  terms  are  together,  evidently  meaning  the 
same  thing,  and  seems  to  be  but  a  figurative  way  of  prophesying 
that  the  influence  of  the  wicked  was  arrested  by  a  better  under- 
standing of  the  causes  and  secrets  of  perversion,  and  that  those 
who  were  actuated  by  that  quality  were  overcome  in  their  worst 
demonstration  against  the  truth.  It  says,  also,  if  not  in  this  in- 
stance, in  another  place,  that  Satan  was  cast  into  the  lake  of  fire, 
and  shall  be  tormented  forever  and  ever ;  which  is  also  plain  in  its 
meaning,  viz.,  that  all  those  who  will  so  degrade  their  intelligence 
as  to  identify  it  with  perversion,  and  seek  to  maintain  a  false  posi- 
tion to  God's  designs,  must  be  subjected  to  trouble.  It  means 
rather  that  perversion  is  destined  to  be  under  the  wrath  and  con- 
demnation of  God  always,  and  must  affect  all  those  who  continue  to 
prop  and  maintain  it. 

The  instance  where  Christ  declares  the  devil  to  be  the  ''father  of 
lies,"  goes  to  show  to  what  the  term  Satan  and  devil  refers ;  for,  by 
tracing  the  origin  of  that  which  is  false,  it  is  found  to  be  but  a  re- 
sult of  departing  from  that  which,  in  the  nature  of  the  case,  is 
proper.  And  to  depart  from  that  which  is  proper  is  laying  a  false 
foundation  on  which  any  and  every  lying  absurdity  may  be  origi- 
nated. But  to  depart  from  what  is  proper  is  the  sum  and  essence 
of  perversion ;  therefore  the  term  devil  is  applicable  to  a  perverse 


MYSTERY.  451 

quality  rather  than  to  any  person,  and  in  every  instance  where  the 
term  dragon,  serpent,  devil  and  Satan  are  used  in  the  scripture,  all 
the  circumstances  are  in  favor  of  so  applying  it.  However,  the  situ- 
ation of  moral  government,  operated  by  a  system  of  judgment,  and 
extending  through  all  eternity,  admits  of  the  possibility  and  even 
probability  of  persons  and  spirits  becoming  estranged  and  offended, 
and  taking  the  theory  of  absolute  free  will  inherent  to  all  creatures, 
as  well  as  their  imperfections,  it  becomes  very  reasonable  to  say 
that  many  chief  angels  have  fallen ;  and,  laboring  under  a  short- 
sighted view  of  the  great  Ruler's  plans,  are  set  and  hardened  to  a 
despairing  impression,  seeking  to  do  evil  continually,  exerting  an 
influence  to  degrade,  distract,  and  oppose  the  system  whose  refining 
fire  they  cannot  yet  comprehend. 

That  one  of  those  should  head  the  army  of  evil  spirits  of  like  sym- 
pathies, or  be  transformed  into  the  image  of  men,  becoming  active 
and  effective  for  the  interests  and  views  of  the  perverted  in  the  earth, 
is  all  natural  and  probable  enough ;  but  that  any  of  these  or  any 
other  creature  has  been  particularly  meant  in  all  these  instances 
where  the  terms  dragon,  devil,  Satan  and  serpent  are  used,  is  not 
in  accordance  with  the  philosophical  system  of  the  Bible  that  refers 
us  to  the  origin  of  evil  and  the  facts  of  human  experience.  There- 
fore the  negative  is  more  appropriately  given  to  the  inquiry  as  to 
whether  or  not  Satan  is  a  fallen  angel. 

The  next  point  is,  is  Satan  in  any  sense  an  unconditional  temp- 
ter? 

From  what  has  been  already  concluded,  the  term  devil,  dragon, 
and  Satan,  are  indicative  of  perversion  properly  and  primarily,  and 
may  also  designate  a  person  who  is  identified  with  that  quality. 
"We  should  say  then,  that  in  the  primary  sense,  temptation  is  con- 
ditioned by  our  experience,  by  our  knowledge,  and  by  our  self- 
interest.  In  other  words,  perversion,  as  arising  within  ourselves, 
is  met  and  opj)osed  by  what  we  know  of  it  as  a  seductive  quality; 
by  what  we  have  experienced  by  giving  way  to  its  dictation,  and  by 
our  desire  to  receive  the  appropriation  and  reward  of  the  great 
Ruler.  Therefore,  if  we  gain  knowledge,  if  we  have  suffered  and 
become  alive  to  our  best  policy  and  happiness,  we  are  the  less 
ready  to  give  a  loose  reign  to  our  passions  and  to  indulge  in  strange 
and  forbidden  inclinations.  The  more  of  experience,  the  more  of 
knowledge,  both  as  to  what  perversion  is,  and  as  to  how  it  effects 
ourselves,  the  more  on  the  alert  we  are  to  its  witchcraft.  There- 
fore, Satan  in  the  primary  sense,  is  not  an  unconditional  tempter, 
for  the  temptation  that  comes  through  the  quality  of  perversion  is 
conditioned  continually,  and   may  be  said  to  have  less  and  less 


452  MYSTERY. 

power  over  the  will,  as  the  creature  knows  more  of  both  good  and 
evil. 

In  the  other  sense,  wherein  the  agency  of  persons  is  allied  with 
that  quality,  it  is  hardly  possible  to  estimate  the  attending  condi- 
tions. The  bad  example  of  depraved  men  was  one  of  the  first 
difficulties  besetting  the  early  races,  and  the  religious  element  in 
its  infancy.  The  divine  Superintendent  has  found  it  necessary  to 
deal  summarily  with  whole  cities,  nations,  and  races,  and  with 
sword,  disease,  earthquake,  famine  and  flood,  to  destroy  and  make 
away  the  wicked  from  the  earth.  So  much  does  the  fellowship  and 
association  of  men  have  to  do  with  their  fellows,  that  an  influence 
for  good  or  evil  can  be  exerted  by  mere  imitation  of  manners,  so 
that  it  is  possible  that  the  most  dreadful  impersonations  of  Satan 
come  through  the  agency  of  men.  This  evil  influence  has  been 
conditioned  by  the  interposition  of  the  divine  hand;  by  the  exer- 
tions of  the  righteous  in  every  age,  and  by  the  repentance  and 
change  of  those  who  have  so  manifest  the  perverted  qualities  as  to 
personate  Satan  properly  in  a  person.  Now,  the  notion  concerning 
the  devil  is,  that  though  invisible,  he  is  a  secret  intelligence  sug- 
gesting evil.  Doubting  this,  we  suggest  that  the  idea  of  the 
scripture,  is  that  when  the  wicked  are  removed,  that  temptation  is 
modified;  whereas,  it  would  be  the  sense  of  the  popular  notion 
that  no  physical  remedies  can  effect  the  temptation  that  comes 
from  the  devil;  but,  that  any  thought  of  the  mind  in  sleeping  or 
waking,  may  be  confounded  with  the  wiles  of  the  Wicked  One.  It 
rather  ought  to  be  recognized  that  mistakes  and  grave  errors  are 
naturally  enough  the  consequence  of  inexperience  in  connection 
with  a  free  will,  without  any  supernatural  agencies.  By  the  pres- 
ent law  of  life,  man  communicates  to  his  fellow  face  to  face, 
through  signs  and  the  medium  of  speech.  If  the  angels  will  talk 
to  men,  they  must  conform  to  the  physical  law,  and  little  we  know 
of  them  except  through  physical  visits.  On  the  other  hand,  if  men 
will  communicate  with  angels  and  spirits,  they  must  do  violence 
to  the  physicial  laws,  and  after  all,  realize  but  an  imperfect  com- 
munication. Now,  if  the  line  between  the  physical  and  spiritual 
world  is  so  distinctly  drawn,  and  the  devil  be  a  spirit,  whence 
comes  the  temptation?  For  we  cannot  approach  the  spiritual 
world  without  great  effort  and  moral  wrong.*  If  the  devil  be  a 
spirit,  then  he  is  under  the  same  restraint  of  the  physical  law,  so 
that  if  there  is  a  communication  between  any  of  us  and  any  devil, 
it  must  come  by  a  mutual  and  supernatural  effort  of  both  beings. 

Surely  a  man  is  tempted  when  he  is  led  away  by  his  own  lusts, 

♦  See  pages  197  to  200. 


MYSTERY.  453 

and  he  is  effectually  tempted  by  his  fellows  whom  his  eyes  behold, 
whose  speech  he  can  hear,  and  whose  conduct  he  can  copy.  For 
all  this,  knowledge  shall  neutralize  the  effect  of  the  worst  tempta- 
tions from  any  source,  and  oppose  an  offset  to  evil  association,  so 
that  Satan,  as  we  understand  it,  is  not  an  unconditional  tempter. 

Then,  you  will  say,  if  the  conditions  are  such  as  to  forbid,  dis- 
courage and  prevent  spiritual  an«l  demonaical  influences,  how  is  it 
that  the  New  Testament  makes  common  mention  of  the  influence  of 
spirits  and  devils,  and  the  Old  Testament  is  full  of  instances 
wherein  the  agency  of  angels  and  spirits  is  apparent. 

In  answering  this  objection,  we  submit  that  much  is  explained 
by  the  idea  of  admitting  the  impersonation  of  evil  and  perversion 
through  natural  means,  whilst  still  admitting  the  theory  of  spiritual 
agents  such  as  the  ancients  entertained.  Then  it  must  be  allowed 
that  it  is  possible  for  disembodied,  discontented,  wandering,  mis- 
chievous, or  malicious  spirits  to  avail  themselves  of  the  semi-con- 
scious state,  such  as  may  be  the  result  of  the  spiritual  capacity  in 
man,  depraved  to  an  inharmonious  working  with  the  more  tangible 
and  practical  part  of  his  nature;  and  such,  also,  as  the  disturbed  and 
imperfect  condition  of  sleep  may  present,  to  prey  upon  the  indi- 
vidual credulity,  and  gratify  a  feeling  common,  perhaj)s,  to  both 
men  and  angels,  to  impart  communications  and  watch  their  effects. 

But  for  the  latter  condition,  it  may  be  said  that  the  situation  in 
sleep  is  such  that  no  immediate  action  can  be  taken  that  can  make 
those  evil  suggestions  effective,  as  would  be  the  case  if  they  were  pre- 
sented under  the  impulse  of  passion  in  the  full  activities  of  the  waking 
and  moving  state.  Therefore,  the  influence  of  evil  spirits,  through 
the  medium  of  dreams,  can  at  most  be  effectual  as  a  temptation  by 
presenting  false  and  terrible  pictures  of  woe  and  misfortune,  which, 
if  the  reasonable  soul  is  educated  to  understand,  will  not  be  re- 
garded, but  be  placed  with  the  list  of  superstitions  and  confused 
intimations.  Even  this  incidental  possibility  is  dependent  upon  a 
morbid  condition  of  the  system  over  which  the  waking  thoughts 
have  control.  To  say  that  the  angels  are  under  the  same  law  and 
restraint,  even  in  their  efforts  of  a  more  righteous  cause,  so  far  as 
supernatural  instructions  are  concerned,  is  perhaps  quite  correct; 
and  it  may  be  noticed  that  the  visions  and  prophetic  dreams  of  the 
prophets,  were  preceded  by  fastings,  concentrated  yearnings  of  the 
mind,  and  earnest  mental  efforts  which  were  at  the  expense  of  the 
general  health,  and  contrary  to  the  natural  law  of  the  present  state 
of  being.  What,  you  say,  we  have  the  star  of  prophecy  and  the 
light  to  shine  in  dark  places  through  such  a  medium!  Yes;  but 
claim  that  revelation  is  an  extraordinary  provision,  and  you  have 


454  MYSTERY. 

admitted  as  much,  for  that  which  is  extraordinary  comes  through 
an  extraordinary  medium,  and  that  which  comes  through  an  extra- 
ordinary medium  is  a  disturbance  of  natural  and  established  law. 
Then  you  will  say,  if  the  angels  have  opened  this  road  it  is  a  legit- 
imate highway,  and  we  will  arrange  the  conditions  and  listen  to  the 
intimations  of  the  spiritual  world.  But  what  would  you  know? 
Would  you  learn  of  your  private  ^^estiny,  and  all  the  perplexities 
attending  it?  Why,  even  revelation,  in  its  extraordinary  effort, 
does  not  make  a  specialty  of  this,  it  being  esteemed  by  the  Creator 
wise  and  prudent  to  withhold  from  men  what  even  the  Maker  him- 
self can  only  know  through  an  infinite  appreciation  of  cause  and 
effect,  in  connection  with  His  own  determinate  purpose.  Will  you 
know  of  the  general  secrets  of  human  destiny,  and  of  the  principles 
and  influences  of  this  life,  their  historical  modification  of  each 
other,  and  the  general  result  ?  Then  you  may  suppose  a  complete- 
ness in  the  measures  already  taken,  for  the  mystical  scriptures  say 
that  in  six  days  God  finished  His  work,  and  rested  on  the  sev- 
enth day;  all  of  which  means,  that  all  through  the  early  history 
of  our  race  God  has  admitted  the  exceptional  provision  to  the  nat- 
ural state,  and  by  signs  and  wonders  marvelous  and  strange,  by  the 
agency  of  angels,  dreams,  symbols,  and  ceremonies,  filled  the 
measure  of  human  necessities  under  the  present  law;  and  whilst 
He  retires  in  the  day  of  'rest.  He  would,  likewise,  have  us  rest  in 
the  natural  order,  until  it  shall  please  Him  to  revive  His  marvelous 
work  after  the  manner  of  the  past.* 

Therefore,  if  you  do  violence  to  physical  law  and  break  the  Sab- 
bath in  the  spiritual  sense,  you  can  at  most  receive  an  intimation 
wrested  from  the  opposing  conditions  of  both  the  spiritual  and 
natural  state;  and  inasmuch  as  it  is  not  the  time  for  these  extra- 
ordinary measures,  the  angels  will  not  meet  you.  First,  because 
there  is  no  necessity;  and  next,  because  it  is  contrary  to  the  divine 
order  of  the  times.  Hence,  if  your  extraordinary  efforts  are  of 
any  avail,  it  must  be  to  meet  with  evil  spirits  and  devils,  who  are 
not  particular  to  conform  to  the  order  of  the  times,  who  perhaps 
are  as  keenly  alive  to  the  ridiculous  position  in  which  our  foolish 
efforts  have  placed  us,  as  any  other  intelligent  beings  we  know  are 
apt  to  be;  and,  who  being  like  other  deceitful  and  unscrupulous 
persons,  not  careful  to  regard  our  interests  or  wishes,  or  particular 
about  communicating  truth,  will  take  the  occasion  to  gratify  them- 
selves to  their  own  amusement,  interests,  or  ineffectual  ambition,  to 
struggle  into  visible  manifestation.  However,  as  such  an  effect  is 
dependent  upon  a  decided  effort  to  arrange  the  conditions,  the  half 

*See  page  54. 


MYSTERY.  455 

conscious  state   presents  no  unconditioned  temptation  from   the 
devil,  in  the  agency  of  evil  spirits. 

Now,  in  the  healthy  condition,  in  the  activities  of  life,  under  the  . 
present  organism,  demoniacal  spirits  cannot  reach  us,  and  we  can- 
not reach  or  communicate  with  them.  Both  the  spiritual  and  nat- 
ural laws  combine  to  make  it  an  impossibility.  If  we  will  desire  a 
strange  manifestation,  we  must  estrange  ourselves,  at  least  tempo- 
rarily, from  the  comely  relations  in  which  the  stage  of  progress  has 
placed  us,  suspending  our  reason,  and  in  a  great  measure  our  con- 
sciousness, become  partakers  of  that  ancient  sorcery  that  is  inap- 
propriate for  all  time,  and  which,  though  operated  through  the 
same  medium  as  that  of  the  dispensation  of  angels,  has  not  the 
same  limit  and  safeguards,  and  is  under  the  disapprobation  of 
heavenly  authority. 

The  other  point  concerning  Satan's  being  a  hopeless  opponent, 
may  be  settled  by  inferences  from  what  already  has  been  placed  as 
a  foundation.  For  illustration:  if  Satan  is  embodied  in  the  princi- 
ple of  perversion  and  the  influence  of  perversion  is  modified  by 
progress,  then  the  opposition  is  not  of  a  hopeless  character  as 
viewed  in  our  interests.  If  men  can  properly  personate  Satan  be- 
cause of  personating  perversion,  and  it  is  possible  for  those  same 
men  to  change  to  a  repentant  aspect,  then  Satan  in  a  person  and  as 
a  tempter,  so  far  as  characterized  by  that  person,  and  relating  to 
the  prospects  of  that  person,  is  not  a  hopeless  opponent.  Finally, 
if  the  fallen  angels  fill  their  term  of  folly,  and  are  restored,  then 
the  demoniacal  influence  of  spirits  in  their  own  sphere,  and  to  the 
extent  they  may  be  able  to  force  an  influence  in  this  order  of  things, 
presents  no  despairing  aspect,  to  be  denominated  hopeless  either  to 
the  tempted  or  to  the  tempter.  So  we  are  to  conclude  that  the  sit- 
uation in  which  the  Creator  has  subjected  the  creature,  though  one 
calling  for  the  sympathy  and  co-operation  of  the  latter,  because  of 
the  impossibility  of  freedom  of  will  without  the  possibility  of  error, 
where  as  yet  the  experience  is  little,  j^et  is  one  of  encouragement 
from  whatever  interpretation  the  terms  dragon,  satan,  serpent,  and 
devil,  are  susceptible. 

The  other  Kohathites  had  ten  cities,  as  represented  on  the  table 
above  submitted.*  The  mystical  plan  that  is  presumed  to  govern 
these  doctrinal  notions  will,  therefore,  call  in  the  aid  of  the  gov- 
ernmental, moral,  and  educational  systems,  in  order  that  we  may 
justly  estimate  these  ten  foundations  of  belief. 

Out  of  the  tribe  of  Ephraim  were  allotted  four  cities.  The  four 
corresponding  points  of  doctrine  are  concerning  grace,  and  the  first 

*See  page  428. 


456  MYSTERY. 

inquiry  demands  whether  or  not  it  is  an  enabling  quality.  What 
will  be  understood  by  grace  is,  that  it  is  favor  and  help.  In  treat- 
ing of  the  sacrifices,  it  is  shown  that  salvation  is  but  the  interposi- 
tion of  help  to  a  good  result,  enabling  us  to  escape  evil,  condemna- 
tion and  suffering.  In  all  cases  the  main  idea  of  grace  is  a  help  to 
a  certain  end;  and  we  have  noticed  that  the  system  of  the  Creator 
is  one  of  means  by  which  we  are  enabled  to  help  ourselves,  and  so 
perfect  the  gracious  provisions  for  our  perfection.  The  govern- 
mental system  of  this  world,  while  insisting  on  the  obligations  of 
the  moral  law,  seeks  to  throw  every  facility  in  the  way  of  those  who 
are  to  be  subject  to  those  obligations. 

The  educational  system  is  but  a  magnificent  illustration  of  how 
many  agents  are  enlisted  in  the  training  of  the  mind  and  conduct 
to  a  capacious  and  acceptable  standard.  Throughout  every  depart- 
ment of  intelligence,  where  design  has  comprehended  means  to  an 
end,  the  helps  are  abundant  and  multiplied;  so  that  as  soon  as  the 
inexperienced  realize  a  difficulty,  they  are  met  with  a  multitude  of 
agencies,  animate  and  inanimate,  that  are  readily  enlisted  for  the 
interest,  and  contribute  to  the  help  of  the  subject.  By  the  aid  of  the 
arts,  the  literature  and  science  of  every  age  and  people  are  brought 
within  the  reach  of  all.  Wisdom  cries  at  every  corner;  sound 
advice  and  healthy  example  counteract  the  forces  of  evil;  and 
family  ties,  party  sympathies,  and  a  broad  humanity,  are  lifting  up 
and  holding  the  hands  of  the  weak  and  wavering.  Notwithstand- 
ing all  this,  the  notion  prevails  that  grace  is  an  enabling  quality, 
acting  mysteriously  by  the  consent  and  intention  of  God,  for  the 
purpose  of  enlightening  the  mind  to  the  ordinary  obligations  of 
duty  and  religion.  All  this  is  undoubtedly  correct,  except  so  far  as 
it  supposes  any  mystery  about  that  influence;  for  we  are  in  the 
midst  of  a  world  whose  every  institution  bears  the  character  of  a 
moral  agency  conducted  on  principles  the  most  natural,  easy  to 
comprehend,  and  shaped  to  a  benevolent  purpose  of  grace  and 
help.  Inasmuch  as  the  divine  system  is  manifest  through  these 
agencies,  and  they  are  found  to  operate  without  mystery,  it  is  safe 
to  conclude  that  grace,  as  reaching  and  influencing  men  in  this  life, 
is  as  void  of  mystery  as  any  fact  and  reality  of  our  existence  can  be. 

The  great  fact  of  help  from  God,  as  a  means  to  perform  that 
which  is  right,  is  an  idea  which,  without  modification  and  with 
modification,  has  been,  and  must  be  a  city  of  refuge.  It  is  here 
that  the  erring  and  doubting  find  comfort,  and  that  the  sinner  and 
sufferer  revive  their  hopes  and  look  upward.  The  condemned  also, 
who  are  in  chains,  having  willfully  rebelled,  wait  and  watch  for  the 
clouds  to  rise,  revealing  the  righteous  Judge  in  the  aspect  of  recon- 


MYSTERY*  457 

ciliation;  for  they  trust  that  the  streams  .will  be  opened  to  them 
again,  that  an  oj^portunity  of  wisdom  will  be  granted,  and  that  the 
angels  will  come  again  with  the  helps  of  the  heavenly  sphere. 

This,  then,  is  the  city  of  refuge,  out  of  the  tribe  of  Ephraim, 
meaning  the  grace  of  God  to  all  creatures. 

The  second  inquiry  in  the  order  of  the  list  is:  Is  that  grace  lim- 
ited ? 

On  this  point  we  have  already  argued  that  there  is  no  end  to  the 
help  of  God,  and  though  that  help  may  be  manifest  by  a  severe  and 
long-continued  punishment,  inasmuch  as  that  is  the  best  prescrip- 
tion for  the  creature,  in  the  circumstance  of  his  rebellion,  the  pun- 
ishment itself  is  a  proof  of  the  determinate  grace  of  God;  for,  as 
the  apostle  hints,  whether  we  suffer  or  rejoice,  we  have  reason  to 
rejoice  still,  for  we  are  under  the  treatment  of  a  physician  whose 
prescriptions  of  pain  are  but  the  effectual  remedies  in  our  case,  so 
that  in  every  aspect  and  phase  of  the  divine  government.  His  help 
and  favor  shall  continue  without  end. 

But  the  third  notion  would  say  that  grace  is  a  license.  This 
comes  through  recognizing  a  fact  in  all  moral,  governmental,  and 
educational  systems,  viz. ,  that  in  all  cases  the  stringency  of  the  law 
is  not  enforced,  and  offenses  are  passed,  covered  up,  or  forgiven. 

The  fact  of  grace  assuming  this  phase  only  goes  to  show  that 
there  is  an  appreciation  of  the  temptations  and  difficulties  surround- 
ing the  learner  and  the  inexperienced,  which  it  is  both  the  sym- 
pathy and  policy  of  the  governor  to  recognize.  The  teacher  who  so 
strictly  adheres  to  the  rule  and  exact  law  of  discipline  as  to  take 
notice  of  every  offense  will  not  be  successful ;  and  if  in  all  cases 
where  a  note  of  offenses  is  taken,  nothing  is  disposed  of  under  this 
phase  and' principle  of  grace,  he  might  well  be  esteemed  a  tyrant, 
and  be  deemed  unfit  for  the  position.  The  governmental  system 
deals  lightly  with  first  offenses,  and  in  almost  all  cases  leaves  the  ex- 
ecutive a  punishing  department  to  lag  a  little  in  the  rear;  and,  after 
all,  discretionary  powers  are  left  with  the  judges  and  superintend- 
ents to  remit  or  modify  sentences  of  condemnation. 

Now,  this  principle  cannot  fail  to  enter  the  system  of  the  divine 
government,  regardless  of  times  and  states  of  existences.  Hence 
it  is  that  the  scriptures  come  to  us  teeming  with  terms  and  sen- 
tences that,  by  the  holiest  of  purposes  and  the  purest  of  love  dic- 
tating them,  makes  special  mention  of  that  phase  of  grace  that  will 
not  lay  sin  on  our  heads,  when  in  the  wisdom  of  the  divine  mind 
it  is  possible  to  avoid  it;  nor  yet  suffer  punishment  to  be  exacted  in 
cases  of  conviction  if  it  is  prudent  and  in  accordance  with  the  best 
interests  of  the  creature  to  except  it. 


458  MYSTERY. 

But  observing  that  the  scriptures  are  emphatic  in  these  gracious 
sentiments,  some  are  ready  to  construe  the  mercy  of  God  into  a 
license,  and  declare  that  some  are  exempt  from  sin  and  offense 
through  having  made  formal  confession,  receiving  literal  baptism 
and  the  outward  obligations  of  the  church.  Now,  we  cannot  see 
that  God  can  have  less  love  for  those  making  profession  of  faith 
and  resolutions  to  do  well  ;  and,  consequently,  if  their  best  inter- 
ests require  that  punishment  should  attend  their  offenses,  they 
would  be  as  promptly  dealt  with  as  any  other,  so  that  they  find  no 
license  to  walk  carelessly  by  reason  of  that  profession  and  reso- 
lution. 

It  cannot  be  said  that  special  love  or  favor  would  suffer  any  to 
err  without  check  or  admonition,  for  the  love  that  would  be  the 
most  true  to  the  interests  of  the  creature,  would  accord  no  special 
license  to  do  evil. 

Our  conclusion  ought  to  be  that  the  grace  of  God  is  unto  all  men 
unto  salvation  without  any  distinction,  and  that  when  it  will  serve 
the  best  purposes  of  that  salvation,  none  will  be  called  to  account 
for  every  offense;  but  if  they  are  alive  to  the  purpose  of  God,  and 
ready  to  receive  the  helps  of  the  divine  system,  they  are  encour- 
aged by  the  favor  of  God. 

Well,  then,  is  grace  a  special  gift?  No,  it  is  not.  In  whatever 
phase  it  may  assume,  in  whatever  interpretation  the  term  may 
apply  according  to  the  spirit  of  the  law  and  the  apostles,  there  is 
the  one  plan  adapted  to  the  wants  of  all  men^  applied  to  all  men, 
and  destined  to  be  effectual  in  all  cases  and  with  all  creatures. 

What  would  we  say  of  a  school  system  that  should  be  conducted 
on  a  principle  of  special  favor  to  some  of  the  scholars;  giving  par- 
ticular attention  to  some  to  the  neglect  of  others;  overlooking  faults 
in  one  and  dealing  severely  with  another,  for  no  circumstance  or 
reason  but  the  whim  or  pleasure  of  the  teacher  ?  Is  the  divine 
government  more  unjust  than  the  rulers  among  men?  Do  the 
more  exalted  sentiments  of  love  and  justice,  such  as  should  charac- 
terize the  All- wise  God  look  to  us  more  inexplicable  and  less  com- 
mendable than  the  notions  we  have  of  what  is  comely  and  just 
among  the  systems  of  men  ?  If  so,  it  only  argues  that  we  have  mis- 
apprehended the  scripture  teaching,  and  done  violence  to  its  spirit. 

What  do  you  mean  by  a  speciality  of  grace?  You  mean  that  in 
the  wisdom  and  pleasure  of  the  Creator,  who  foresaw  the  results  of 
giving  life  and  being,  some  men  are  doomed  to  everlasting  de- 
spair, whilst  others,  according  to  that  same  pleasure,  are  appointed 
to  mercy  and  salvation.  But  this  is  met  with  a  popular  sentiment 
of  justice  that  you  cannot  withstand;  so  being  obliged  to  retreat 


MYSTERY.  459 

behind  some  milder  statement,  you  continue  to  say  that  the  period 
of  time  until  the  coming  of  Christ  is  the  only  opportunity  to  re- 
pent and  be  saved,  and  in  connection  with  this  that  the  scriptures 
teach,  as  is  a  fact,  that  during  that  period  all  will  not  repent. 
Then  the  inference  is  left  with  us,  showing  plainly  that  it  is  the 
former  statement  in  another  shape,  coming  back  to  the  same  foun- 
dation, to  the  reproach  of  God  and  the  religion  of  Christ.  You  are 
driven  to  an  extremity.  You  have  either  got  to  remove  the  parti- 
tion between  time  and  eternity,  or  declare,  like  the  extreme  Univers- 
alists,  that  all  men  enter  bliss  immediately  after  this  life.  If  the 
partition  is  removed,  perhaps  there  will  be  less  disposition  to  limit 
and  restrict  the  divine  plans;  for  it  seems  that  some  are  of  the 
opinion  that  whatever  God  or  man  may  do  within  the  present 
period,  they  shall  do  it  to  the  preservation  of  those  acts  in  an 
unending  aspect,  leaving  no  change  from  the  conduct,  policy  and 
sentiments  of  a  term,  which,  in  the  whole  range  of  eternity,  is  as 
nothing  in  comparison. 

But  we  pass  to  the  doctrine  of  judgment,  which,  being  associated 
with  the  idea  of  eternity,  forbids  the  limits  and  restrictions  so  un- 
just and  unreasonable. 

First— That  it  is  deferred  to  one  time.  This  notion  should  be 
modified  by  reference  to  the  systematic  modes  of  the  moral,  govern- 
mental, and  educational  departments  of  God's  subordinate  govern- 
ment, accordiiig  to  the  spiritual  government  of  the  Kohathites.*  In 
fact  they  are  a  sample  and  illustration  of  judgment,  so  far  as  they 
may  have  to  do  with  it.  This  may  be  said  of  judgment,  not  only  in 
the  abstract,  but  of  the  judgment  of  heaven  and  of  God,  for  it  is 
an  everlasting  and  unending  principle,  committed  to  every  agency 
under  the  heavens,  from  Christ  down  to  the  forces  and  elements  of 
inanimate  matter.  The  governmental  system  gives  illustrations  and 
samples  of  judgment  being  deferred  to  a  set  time,  but  it  is  in  only 
one,  or  a  certain  number  of  cases.  It  is  not  in  the  nature  of  the 
case  that  it  should  be  otherwise.  The  most  general  judgements, 
at  most,  can  be  but  the  assembling  of  the  courts  at  a  uniform  time 
throughout  the  country;  but,  as  a  fact,  this  is  not  the  case,  either 
in  any  one  country,  or  nation,  or  in  them  all  together.  "We  find 
it  rather  controlled  by  circumstances  of  convenience,  and  by  the 
extent  of  its  application.  The  subordinate  government  of  God  in 
the  earth  reveals  judgment  as  a  principle  which  has  respect  to  all 
the  conditions  and  circumstances  of  life,  and  hence  presenting  in- 
stances of  its  being  deferred  to  one  time,  in  a  difinite  number  of 
cases,  but  in  the  general,  as  a  whole,  taking  effect  at  the  earliest 

*See  page  428, 


460  MYSTERY. 

possible  period  as  the  necessities  arise,  and  as  local  requirements 
demand. 

Now,  the  idea  prevails  that  in  the  plan  of  the  Almighty  the  acts 
of  men  are  referred  to  a  set  time,  when  all  men  are  to  appear  before 
the  judgment-seat,  and  give  an  account  of  the  deeds  done  in  the 
body ;  and  so  peculiar  has  the  belief  become,  that  it  is  thought  that 
the  wicked  are  scarcely  noticed  until  the  great  day  when  the  nations 
shall  be  gathered  and  the  sea  give  up  its  dead,  to  appear  and  come 
to  judgment. 

Let  us  see  of  what  nature  and  peculiarity  are  the  things  to  be 
judged.  First,  there  are  overacts  that  come  under  the  observa- 
tion of  men,  and  which  are  promptly  censured  or  severely  rebuked 
and  restrained,  as  the  case  demands.  Secondly,  there  are  thoughts 
and  motives  in  the  inmost  recesses  of  the  mind  that  only  God  can 
know  or  judge,  and  which  it  is  reasonable  to  expect  are  immediately 
arrested  by  that  principle  of  judgment  that  searches  the  heart,  con- 
tinually trying  the  reins  of  the  children  of  men,  giving  them  admo- 
nition upon  admonition  promptly  and  effectually,  through  the  me- 
dium of  the  conscience,  and  as  the  effect  of  all  outside  agencies  of 
instruction  and  knowledge  appealing  to  the  reason.  Thirdly,  there 
are  crimes  concerning  which,  it  is  believed,  that  the  most  severe 
punishment  that  the  governmental  law  provides,  does  not  meet  the 
case,  but  that  the  subject  is  referred  to  the  day  of  judgment  and  to 
the  more  immediate  administration  of  God.  Now, 'the  object  of 
deferring  judgment  is  to  fix  a  time  to  hear  testimony.  In  the  last 
two  distinctions  the  offenses  are  referred  to  God,  who  is  knowing  to 
the  full  nature  of  the  offense  without  the  aid  of  testimony,  and  there- 
fore no  necessity  exists  for  deferring  a  judgment  of  the  case.  Then 
if  the  testimony  is  complete,  and  it  be  the  manner  to  pronounce  sen- 
tence and  place  under  punishment  as  soon  as  the  case  is  decided,  as 
the  systems  of  the  subordinate  government  aim  to  do,  the  cases  re- 
ferred to  God  are  promptly  dealt  with,  and  not  reserved  to  a  time 
when  no  greater  facilities  exist  for  judging  the  case  than,  by  the 
nature  of  things,  are  already  with  God. 

It  may  be  objected  that,  after  cases  are  decided,  the  sentence 
and  the  punishment  embodied  in  the  sentence  are  deferred  to  a  set 
time  ;  and  therefore,  if  the  earthly  institutions  are  to  be  an  index  to 
the  divine  manner,  then  the  appearances  are  in  favor  of  a  set  time 
of  judgment,  or  at  least  punishment.  To  this  we  answer  :  That  in 
all  cases  where  the  sentence  and  punishment  are  so  deferred,  it  is 
on  account  of  giving  opportunities  of  new  testimony  on  which  to 
base  new  trials,  or  for  the  matter  of  convenience.  But  with  the  di- 
vine Kuler  the  testimony  is  complete  and  decisive  —  there  is  no  ap- 


MYSTERY.  461 

peal  —  and  that  wliicli  is  passed  from  this  earth  to  Him  is  out  of  the 
consideration  of  earthly  convenience,  and  is  with  Him  whose  eternal 
judgment  is  operated  as  a  principle  embracing  ^the  vast  universe, 
the  immediate  present,  and  the  unending  future. 

However,  by  the  doctrine,  theory,  or  fact  of  pre-existence,  in  con- 
nection with  the  appropriate  sentence,  to  make  those  who  have  done 
evil  in  the  flesh  and  on  this  earth,  to  suffer  in  the  flesh  and, in  the 
same  locality,  the  order  may  be  that  the  sea  shall  give  up  its  dead, 
that  the  grave  and  the  battle-fleld,  the  last  places  where  we  saw  the 
departed  millions,  shall  be  placed  in  the  aspect  of  restoring  the  de- 
ceased, by  the  order  of  heaven,  that  shall  consign  the  sinners  back 
to  earth  to  be  caught  again  by  the  laws  of  order  and  justice,  to  be 
rebuked,  censured,  and  restrained,  or  to  be  partakers  of  error,  blind- 
ness of  mind,  perplexity,  distress,  and  confusion ;  or,  in  situations 
of  folly  and  opposition,  to  be  assailed,  overcome,  and  swept  by  the 
tide  of  progress  and  revolution.  This  is  possible  ;  this  is  prob- 
able. In  fact,  those  terms  and  incidental  expressions  that  have 
established  the  notion  of  a  specially  deferred  judgment  are  to  be 
accounted  for  on  this  ground,  rather  than  be  construed  to  mean 
that  the  dead  lie  sleeping  in  their  graves,  waiting  for  the  day  of 
judgment.  Under  the  vast  plans  of  the  Creator,  judgment  deferred 
to  a  set  time  would  be  merely  incidental  and  local,  resulting  from 
judgment  being  committed  to  subordinate  agencies,  whose  relation 
to  time  and  the  conditions  of  this  world  may  properly  admit  a  par- 
ticular time  when,  by  the  increase  of  knowledge  and  the  accumula- 
tion of  intelligent  forces,  the  long  established  reign  of  tyranny, 
violence,  error  and  superstition  are  surrounded,  and  the  great  bat- 
tle for  truth  is  precipitated ;  when  reason  and  liberty  shall  assert 
an  existence,  and  shall  attempt  to  clear  the  highway  throughout 
every  department,  and  be  met  by  the  interests  and  opposition,  not 
to  say  desperate  forces  of  the  perverted  and  the  depraved. 

The  judgment  day  of  the  last  time,  as  applying  to  this  world,  on 
which  the  peculiar  notion  we  are  considering  rests,  and  which  has 
giv6n  origin  to  terms  and  expressions,  indicative  of  a  set  time  in- 
deed, may  be  but  the  judgment  of  men,  under  the  direction  of  the 
divine  authority ;  and  instead  of  being  invested  with  that  garb  of 
supernatural  working  that  the  popular  notion  supposes,  may  be  but 
the  times  of  trouble  that  shall  come  upon  the  world  naturally,  when 
the  spiritual  elements  shall  melt  with  fervent  heat,  and  the  heavens 
pass  away  with  a  great  noise ;  when,  like  pouring  out  the  vials  of 
wrath,  figuratively  noted  by  John,  the  opposition  of  the  demoniacal 
forces,  shall  be  called  up  with  fire,  smoke,  and  brimstone,  and  shall 
be  met  with  thundering  voices,  lightning,  and  earthquake. 


462  MYSTERY. 

With  these  suggestions  we  will  leave  the  subject,  believing  that 
as  a  principle  the  judgment  day  is  not  deferred,  and  that  the  idea 
of  the  judgment  day  applying  to  this  world  should  receive  much  modi- 
fication under  the  light  of  reason,  the  philosophical  interpretation  of 
the  scriptures  and  the  circumstances  and  facts  which  the  systems  of 
the  world  present.  The  judgment  day  is  associated  with  Christ  as  the 
judge,  so  that  it  seems  to  exclude  the  other  agents  that  may  figure 
in  the  event.  Christ  as  the  only  judge,  appears  to  be  the  ideal  in- 
ference from  the  scriptures.  This  notion  is  in  good  keeping  with  the 
position  in  which  Christ  is  placed  with  relation  to  atonement,  which 
ignores  other  agencies  and  persons  to  such  an  extent  as  to  be  un- 
just, both  to  those  other  agents  and  to  Christ  himself.  Supposing 
that  God  has  appointed  the  Savior  to  be  the  judge,  does  it  imply 
anything  more  than  a  chief  agency  in  that  judgment,  be  what  it 
may? 

The  whole  tendency  of  the  times  is  to  exalt  this  that  is  exalted, 
and  praise  this  that  is  praised  beyond  measure.     How  far  are  we 
from  seeing  God  as  a  person  in  the  administration  of  justice  in  this 
world;  yet  we  are  not  to  expect  any  great  revolution  or  event  in- 
volving judgment  and  punishment  among  men,  without  ascribing 
to  God  the  superintendency  of  the  matter.     He  is  the  judge,  and 
yet  the  practical  effect  is  wrought  out  by  principles  and  men.    Now, 
is  Christ  the  judge  of  the  last  days?   Grant  that  he  is;  yet  the  divine 
Ruler  of  all  things  is  watchful  of  the  movements  and  conduct  of 
every  person  and  spirit  entrusted  with  justice  and  judgment;  so 
that  so  far  from  Christ  being  the  judge,  he  himself  is  placed  with 
those  of  understanding,  who  are  to  "  fall  to  try  them,  to  purge, 
and  make  white  until  the  time  of  the  end."     If  Christ  has  attained 
to  a  prominent  position  in  the  judgment  of  the  world,  and  of  the 
last  days,  he  has  been  so  placed  by  being  judged  of  Him  who  is  the 
Judge  indeed.     This  is  the  statement  of  power  that  is  over  Christ 
and  us  all,  and  for  those  who  are  under  him  in  the  interest  of  truth 
and  the  divine  purpose,  how  important  their  services;  how  con- 
spicuous their  agencies;  how  great  their  charge,  direct  from  the 
Lord  of  all  committed  to  their  hands.     Unto  whom  are  we  all  ac- 
countable, but  to  God?    Then  who  is  the  judge?    Who   are   the 
co-workers  with  Christ  in  this  life  but  those  who  teach  and  preach 
the  truth,  establishing  a  righteous  sentiment,  of  which  every  one 
shall  avail  himself  to  judge  the  world?     The  whole  tenor  of  the 
scriptures  go  to  show  that  judgment  is  continually  exercised  by  the 
agency  of  all  persons  criticising  customs,  principles,  systems,  and 
each  other,  to  a  healthy  modification,  to  conviction,  and  to  con- 
demnation.    Now,  if  the  law  of  judgment  enlists  the  agency  of  all 


MYSTERY.  463 

persons,  who  shall  be  the  judges  in  the  great  day  that  we  expect, 
wherein  the  ideal  notion  shall  be  fulfilled?  It  is  for  those  who  de- 
light in  extremes  and  mysterious  fancies,  to  fasten  their  gaze  upon 
an  exaggerated  picture  of  Christ,  and  then  beholding  him  obscuring 
all  the  agencies  of  God,  all  the  angels  and  persons  under  the  divine 
mission,  as  well  as  the  majesty  and  prerogative  of  the  incomparable 
Judge  of  all  open  acts  and  secret  thoughts,  there  remain  fixed;  and, 
unaffected  by  the  facts  of  this  life,  still  unconscious  and  deceived, 
until  the  innumerable  agents  and  persons  appointed  to  judge  and 
condemn  the  world,  are  rising  up  like  a  flood,  searching  all  the 
hiding  places  of  the  wicked  and  consigning  the  dwelling  places  to 
the  flames. 

Who  is  it  that  operates  judgment  as  a  principle,  and  under  that 
principle,  makes  revolution  after  revolution  sweep  the  world  like 
successive  storms  on  the  ocean?  It  is  God,  the  Judge  of  all  times 
and  occasions — God,  the  Judge  in  a  pre-eminent  sense.  None  can 
compare  to  Him.  After  Him,  all  are  agents,  all  are  judges.  This 
is  the  system  of  the  Creator,  the  Judge  of  all,  as  indexed  by  the 
institutions  of  the  natural  world,  and  as  shadowed  by  the  typical 
law  of  instruction. 

The  other  points  concerning  judgment,  demand  whether  it  is 
finished  at  one  time,  and  whether  it  will  be  in  an  extraordinary 
manner,  according  to  the  literal  interpretation  of  terms.  The  first 
point,  viz.,  that  it  is  finished  at  one  time,  will  be  answering  in  the 
negative,  by  the  proper  inference  drawn  from  what  has  been 
noticed  of  judgment  as  an  eternal  principle  involved  in  God's 
government. 

It  remains  to  inquire  whether  or  not  judgment  will  be  in  an  extra- 
ordinary manner. 

It  seems  that  judgment  even  applied  to  a  particular  time, 
which  the  conditions  and  circumstances  combine  to  make  a  time 
of  special  and  general  judgment,  is  still  applied  without  the  for- 
mality that  attaches  to  the  popular  notion.  In  accordance  with 
that  notion,  we  should  expect  the  sudden  burst  of  the  literal 
trumpet  rending  the  heavens,  and  startling  the  inhabitants  of  the 
world  with  the  awful  reality  that  the  end  of  the  world  has  come. 
We  should  expect  the  graves  opening,  and  all  the  living  gathering 
at  a  particular  point,  where  the  great  white  throne  shall  be  re- 
vealed, and  then,  in  the  tears,  terror,  and  indiscribable  scene,  the 
voice  of  the  Savior  rising  in  the  awful  grandeur  of  the  melting  ele- 
ments, saying,  Come  ye  blessed,  and  depart  ye  cursed  into  ever- 
lasting woes,  prepared  for  the  devil  and  his  angels.  The  idea  is 
one    of    a    marvelous  natural    disturbance    and    terrible    mental 


464:  MYSTERY. 

agonies,  during  which  the  hurried  sentence  of  the  Judge  will  be 
pronounced,  and  the  fates  forever  and  ever  fixed. 

Now,  first,  we  say  that  it  is  doubtful  that,  terms  coming  through 
a  channel  so  remarkable  for  metaphors,  symbols  and  allegorical 
expressions  as  is  the  sacred  writings,  should  be  received  in  the 
force  of  their  literal  meaning.  Next,  we  submit  that  such  an 
extraordinary  manner  of  judgment  will  not  reach  the  necessities 
and  object  of  that  judgment.  Thirdly,  that  it  is  improbable,  and 
for  the  great  part  impossible. 

The  first  proposition  we  will  rest,  trusting  that  when  any  of 
those  terms  are  encountered,  and  placed  under  the  philosophical 
system  of  the  Bible,  that  so  emphatically  has  committed  itself  to 
mystical  and  figurative  language,  they  will  yield  their  meaning  in 
conformity  to  that  system,  to  the  circumstances  and  peculiarities  of 
the  times  and  people  through  which  we  have  those  writings,  and 
to  the  reasonable  sentiment  of  to-day,  which,  though  having  little 
sympathy  with  mysticisms  and  analogous  teaching,  will  neverthe- 
less appreciate  a  system  that  maintains  a  consistent  relation  through- 
out the  sea  of  indirect  language. 

The  extraordinary  manner  of  judgment  will  not  reach  the  neces- 
sities of  the  case,  because  the  terrible  conditions  attending  the 
view  are  not  favorable  to  an  adjustment  of  doctrinal  matters, 
in  which  it  seems  that  the  judgment  of  the  last  day  is  centered. 
The  requirements  of  the  case  rather  call  for  the  same  order  of 
things  as  now  exist,  and  a  judgment-seat  in  the  midst  of  a  confusion 
of  elements,  frantic  passions,  and  terrified  subjects,  is  contrary 
to  the  order  and  deliberateness  characterizing  the  principle,  both 
in  its  essential  nature  and  as  illustrated  in  this  world.  What 
manner  of  judgment  would  it  be,  where  the  seat  was  beset  with 
noises  and  terrors,  calculated  to  distract  the  attention,  confuse 
order,  and  make  the  impulse  of  flight  to  prevail  over  every  other 
consideration  ? 

Order  is  heaven's  first  rule,  and  especially  ought  to  have  an  ap- 
plication in  matters  involving  condemnation  through  the  intricate 
questions  of  the  human  mind.  But  you  say  the  judgment  of  the 
last  day  is  one  of  pronouncing  sentence,  and  that  is  one  of  terrible 
conditions.  If  this  be  so,  then  we  are  all  mistaken  about  the  sub- 
ordinate agencies  judging  the  world  at  the  last  days,  and  judg- 
ment is  not  only  deferred,  but  has  no  special  epochs  in  any  sense 
in  which  an  accumulation  of  forces  produce  a  general  effect.  Now, 
we  all  believe  that  the  saints  shall  judge  the  world,  not  merely 
condemning  but  receiving  testimony  and  preparing  evidence,  and 
applying  it  in  a  natural,  deliberate,  and  effectual  manner,  convinc- 


MYSTERY.  465 

ing  the  world  of  righteousness,  of  sin,  and  of  a  judgment  still  in 
the  future,  according  to  the  eternal  principle.  This  is  so  well 
established,  by  direct  language,  by  different  witnesses,  and  by  pos- 
itive explanation,  that  it  is  as  indisputable  as  anything  about  the 
New  Testament  can  be.  If,  therefore,  the  judgment  is  to  be  set, 
and  the  saints  are  to  take  away  the  dominion  of  the  wicked  "to 
consume  and  destroy  it  unto  the  end,"  it  must  be  done  by  the  man- 
ner of  spiritual  warfare  that  characterizes  them,  and  which  supposes 
an  appeal  to  the  reason  in  the  natural  and  favorable  conditions  of 
society. 

Hence  the  judgment  of  the  last  day  will  be  more  characterized 
by  a  stay  and  restraint  of  interrupting  circumstances  than  by  the 
terrors  of  unnatural  phenomena.  At  least  this  must  be  the  case  as 
long  as  judgment  applies  to  an  adjustment  of  doctrine  and  social 
principles. 

The  extraordinary  manner  is  highly  improbable,  and  for  the  great 
part  impossible.  That  which  in  its  nature  of  application  is  inap- 
propriate is  improbable.  If  the  agitations  and  revolutions  that  are 
past,  which  have  been  objects  of  prophetic  writings,  and  described 
in  the  same  manner  of  terms  as  the  judgment  of  the  last  time,  have 
passed  without  the  disturbance  of  nature  and  of  extraordinary  ac- 
companiments, it  is  probable  that  others  of  like  nature,  still  in  the 
future,  will  still  have  an  application,  without  the  literal  sun  being 
darkened,  the  moon  being  turned  to  blood,  and  the  stars  falling 
from  heaven.  The  philosophy  of  the  Bible  will  not  require  that 
these  literal  clouds  shall  open,  revealing  the  Son  of  Man  with  the 
countenance  of  an  angel,  and  the  light  streaming  and  diverging 
about  his  head  ;  that  the  world  should  be  removed  out  of  its  place, 
and  the  whole  heavens  folded  and  crushed  together,  involving  the 
universe  in  a  chaos  of  ruin;  that  the  dead  and  scattered  bodies 
should  gather  ears  to  hear  the  pealing  thunder,  and  senses  to  feel 
the  heaving  earth,  and  centering  in  the  diseased  and  emancipated 
form  with  which  they  were  identified  when  death  claimed  the  vic- 
tim and  the  worms  commenced  their  work,  rise  tottering  and  ter- 
rified in  a  unity  of  corrup table  matter,  to  be  judged  at  the  last  day. 
It  does  not  require  that  a  great  literal  seat  should  occupy  the  place 
of  the  universe,  whilst  all  things  else  flee  away,  having  no  place, 
leaving  the  throne  of  God  in  isolated  grandeur  on  the  wreck  of  all 
visible  creation. 

Much  of  this  is  impossible,  and  yet  we  have  given  almost  the 

precise  words  in  which  the  description  of  the  last  days  is  couched. 

At  least  their  literal  sense  has  this  interpretation,  and  is  so  received 

in  the  current  belief.   Impossible.   Take,  for  instance,  the  last  idea, 

30 


466  MYSTERY. 

and  suppose  tlie  spiritual  God  seated  on  a  literal  throne,  after  the 
formal  manner  of  kings  ! 

True,  we  are  to  make  the  governmental  systems  of  this  world  a 
guide  to  what  we  should  believe  about  these  points ;  but  we  are  to 
do  so  under  the  guidance  of  principle.  And,  indeed,  the  moral  and 
educational  systems  do  not  make  such  formal  parade  of  their  author- 
ity, nor  require  honor  to  attach  to  literal  thrones  and  crowns ;  but 
make  authority  to  be  manifest  through  an  ability  to  judge  and  in- 
struct, so  that  after  all  the  system  of  the  earth  points  to  the  govern- 
ment of  the  heavens,  as  manifested  by  spiritual  demonstrations,  and 
not  attended  with  the  literal  paraphernalia  which  the  most  doubtful 
samples  of  earthly  authority  present. 

If  the  aspect  of  God  sitting  on  a  literal  throne,  according  to  His 
manner,  is  impossible,  then  the  description  that  so  implies  is  sus- 
ceptible of  a  figurative  meaning,  and  hence  throws  the  greater  evi- 
dence against  the  probability  of  the  extraordinary  position  of  judg- 
ment. Then  you  will  say  :  Why  have  the  apostles  conspired  to 
deceive  us,  for  they  must  have  been  knowing  to  the  facts  of  the  last 
days,  and  could  have  made  themselves  understood  ?  In  answer  to 
this,  we  submit  that  they  felt  themselves  under  restraint  in  declar- 
ing all  that  they  knew.  If  not  so,  why  was  it  not  lawful  for  Paul 
to  utter  what  he  saw  in  vision  ?  Again,  the  prophets  and  apostles 
received  positive  command  to  '*  seal  up"  their  visions,  and  not  to 
make  explanations.  Hence  it  is  that  we  have  the  whole  Bible  com- 
ing to  us  as  a  sealed  book,  and  the  very  covenant  of  God,  of  which 
it  treats,  a  spiritual  book  sealed  by  reason  of  that  charge.  They 
were  not  to  withhold  altogether  what  they  saw ;  but  what  they  saw 
was  so  completely  hid  by  the  figures  that  conveyed  the  information, 
that  it  would  necessarily  be  a  long  time  before  men  would  arrive  at 
its  meaning.  And  if  they  saw  the  spiritual  intent  of  the  figures 
they  were  to  confirm  the  literal  impressions  rather  than  make  ex- 
planations of  its  spiritual  bearing.  If  not  so,  why  all  these  guarded 
writings  and  all  those  excessively  mystical  characteristics  pervading 
the  whole  system  of  the  Bible  ?  Now,  this  being  the  law  governing 
the  Bible  plan,  we  are  to  receive  with  much  caution  those  impres- 
sions coming  from  a  literal  interpretation  of  the  terms  made  use  of, 
even  though  they  be  descriptive  of  events  and  doctrines  vital  to  our 
interests  and  happiness,  and  coming  in  answer  to  the  yearnings  of 
the  human  soul  to  know  its  destiny.  Have  the  apostles,  then,  de- 
ceived us?  How  much,  think  you,  were  they  more  favored  than 
Daniel,  who  was  also  the  agent  of  the  sacred  writings,  receiving  and 
communicating,  but  who,  even  by  the  aid  and  explanation  of  the 
angel,  heard,  received,  communicated,  listened,  and  yet  "  under- 


MYSTERY.  467 

stood  not."  In  the  first  place,  then,  it  is  doubtful  that  the  apostles 
comprehended  all  the  operations  of  the  divine  plans  pertaining  to 
the  future,  the  full  manner  of  the  judgment  day,  the  resurrection  of 
the  dead,  and  the  secrets  of  the  pre-existence  of  men.  In  the  sec- 
ond place,  if  they  did,  they  were  under  positive  command  to  with- 
hold that  information ;  so  that  in  either  case  even  the  explanations 
of  the  apostles  and  prophets  are  not  strictly  reliable,  in  the  literal 
sense,  but  rather  may  be  judged  to  either  lack  the  perfect  knowl- 
edge that  even  by  the  spirit  of  inspiration  was  not  appropriate  to 
the  times,  or  that  if  they  did  appreciate  the  unfolding  of  religious 
principles  and  the  real  manner  of  the  events,  that  they  availed 
themselves  of  the  philosophical  mysticism  of  the  time  to  make  but 
dark  and  indirect  mention  of  their  knowledge.  However,  it  being 
necessary  to  give  an  answer  to  the  earnest  inquiries  suggesting 
themselves  to  the  natural  mind  concerning  the  future  and  immor- 
tality, it  was  deemed  proper  and  truthful  to  state  truths  as  an  effect 
to  be  accomplished ;  and  though  the  manner  of  that  accomplishment 
was  not  proper  or  possible  to  explain  under  the  circumstances  of  the 
times,  yet,  after  having  made  statement  of  an  effect  to  be  produced, 
it  became  necessary  to  rest  the  inquiring  mind  in  some  sort  of  ex- 
planation that  should  satisfy  for  the  time  being,  and  yet  not  be  con- 
trary to  truth  in  the  philosophical  sense.  Hence,  we  have  explana- 
tions of  the  resurrection  of  the  dead,  declaring  that  the  graves  shall 
be  opened  and  the  dead  shall  arise  and  come  forth. 

Now,  if,  under  the  light  and  knowledge  of  to-day,  it  can  be 
shown  that  the  resurrection  of  the  dead  can  be  effected  without 
the  necessity  of  the  most  extraordinary  measures  of  collecting  the 
scattered  particles  of  the  bodies  lost  in  the  sea,  wasted  in  the 
open  air,  and  buried  in  the  earth,  still  this  explanation  may  not 
have  served  the  times  of  the  apostles,  when  a  brief  statement  of 
the  general  effect  to  be  produced  was  all  that  could  be  admitted; 
and  if  more,  it  must  be  of  a  nature  to  quickly  dispose  of  the 
question,  and  yet  comfort  the  individual  and  remain  true  to  the 
general  plan  of  the  Bible  at  the  same  time.  Nothing  would  satisfy 
the  believer,  then,  but  to  say  that  the  body  of  the  loved  one  that 
was  consigned  to  the  dark  confines  of  the  grave,  would  burst  the 
bands  of  death  and  come  forth  on  the  morning  of  the  resurrection; 
that  the  bones  of  the  lost  shall  be  found,  and  that  the  flesh  and 
arteries  gathered  to  them,  should  receive  the  blood  pulsating  from 
heart  to  brain  in  a  new  life,  consciousness  and  identity  of  both  soul 
and  body. 

However,  whilst  the  fact  of  the  resurrection  remains  unshaken, 
and  the  hope  of  immortality  increases  with  the  increase  of  know- 


468  MYSTERY. 

ledge,  it  looks  unreasonable  to  desire  or  expect  a  resurrection  of 
of  the  same  body  which,  through  the  imperfections  of  its  workings 
and  the  ravages  of  disease  upon  it,  became  unfit  for  a  dwelling  of 
the  soul  and  is  cast  out  of  sight,  an  offense  to  the  senses,  unsightly, 
unendurable,  and  only  respected  in  burial,  because  of  the  person 
who  inhabited  it.  "What!  do  you  desire  the  body  that  by  the  working 
of  a  loathsome  disease  was  laid  low;  and  do  you  require  that  the 
resurrection  shall  bring  it  back  to  you,  that  you  may  appear  with 
the  just  to  judgment?  If  you  will  except  the  disease,  then  at  what 
point  of  life  and  health  do  you  desire  the  likeness  of  every  particle 
taken,  that  they  may  be  hunted  by  the  host  of  ministering  angels, 
and  insure  to  you  the  same  body  as  was  possessed  at  some  time  of 
life  at  least.  If  the  desire  must  hold  good,  then  every  one,  to  be 
gratified  according  to  his  own  notion  and  desire,  must  fix  the 
point  in  life  and  health  when  they  would  have  the  model  recorded 
in  the  heavens,  so  that  they  may  be  resurrected  in  the  same  identity 
of  body;  for  it  will  not  do  to  take  up  as  we  lay  down,  old,  dis- 
eased and  decrepit.  If  we  are  unable  to  fix  the  ideal  perfection  of 
health,  beauty,  and  form  that  shall  satisfy  ourselves,  to  any  stage 
of  our  existence  and  growth  from  infancy  to  old  age,  then  it  cannot 
be  decided  according  to  own  desires.  Many  there  are,  too, 
whose  deformity  and  uncomeliness  from  birth  would  make  them 
desire  that  no  exact  principle  of  resurrection  will  be  applied.  A 
principle  that  cannot  meet  the  desires  and  requirements  of  all,  in 
the  cast  of  a  benevolent  satisfaction,  such  as  the  fact  of  immortality 
supposes,  cannot  be  the  one  that  is  intended  to  effect  the  resurrec- 
tion of  the  dead.  But  you  will  say,  though  the  same  body  is 
resurrected,  it  will  be  changed  ^to  a  perfect  model.  Well,  but 
suppose  that  it  never  existed  in  a  perfect  model,  then  to  renew  it 
in  one  of  that  character  will  not  be  the  resurrection  of  the  same 
body.  Suppose  that  it  should  be  too  small  in  its  former  exist- 
ence, and  the  particles  of  matter  are  not  of  sufficient  quantity  to 
constitute  a  perfect  model  coming  up  to  the  standard  of  size,  as 
one  of  the  requirements  perfection  might  demand.  In  such  a  case 
the  same  body,  particle  for  particle,  and  no  more,  will  not  fill  the 
standard  of  beauty,  and  it  would  be  impossible  to  adhere  to  the 
notional  rule  of  resurrection,  and  at  the  same  time  make  the  modi- 
fications that  the  creature  might  desire. 

If  we  will  leave  the  modifications  to  a  principle  that  will  reach 
the  cases  of  all,  then  that  principle  will  dispense  with  the  rule  of 
raising  the  same  bodies,  and  look  for  the  souls  of  those  departed, 
without  any  reference  to  the  bodies  they  discarded,  because  of  in- 
efficiency.    "What  then?     Shall  there  be  no   reappearance  of  the 


MYSTERY.  469 

persons  who  have  gone  from  our  sight,  whose  images  are  fastened 
in  our  minds  and  hearts?  Will  they  come  again  in  the  flesh,  and 
be  partakers  of  like  passions  with  ourselves?  In  order  to  meet  the 
question,  we  will  say  that  we  are  verging  to  another  state  where 
the  departed  are  gathered,  and  to  where  we  shall  all  go.  There 
ar^  gathered  the  ones  missed  and  lamented,  alive  from  the  grave, 
whilst  yet  we  behold  their  bodies  moldering  to  dust.  Do  not  the 
scriptures  support  this  proposition?  Abraham,  Isaac  and  Jacob 
were  declared  to  be  alive  whilst  their  sepulchers  are  containing  the 
ashes  of  their  bodies.  Paul  would  depart  and  be  with  Christ;  and, 
notwithstanding  the  disconnected  statement  that  the  dead  know 
not  anything,  the  parable  supposes  the  rich  man  in  trouble  when 
he  had  died;  and  the  companion  of  Christ's  suffering  on  the  cross 
is  in  Paradise,  when  his  life  was  extinct  from  the  body. 

Therefore,  the  dead  live  again,  rather,  never  die;  and  if,  in  the 
change  that  comes  over  them  by  which  they  are  separated  from 
the  house  of  clay,  they  still  retain  a  bodily  form  and  essence,  as 
they  undoubtedly  do,  then  the  resurrection  of  the  dead  is  fulfilled, 
more  in  a  mere  knowledge  of  the  real  facts,  and  a  realization  of 
those  facts,  than  from  a  re-appearance  of  the  dead  in  their  old 
bodies.  But,  if  a  correct  principle  of  resurrection  will  not  admit 
the  raising  of  the  same  bodies,  and  the  principle  and  fact  of  resur- 
rection holds  good,  must  we  call  it  fulfilled  when  we  shall  pass 
away  and  realize  life,  still  without  the  body?  No,  not  altogether; 
for,  though  that  would  be  resurrection,  so  far  as  it  requires  con- 
sciousness of  being  to  constitute  it,  yet  the  idea  of  it,  as  associated 
with  the  judgment  day  and  applying  to  this  earth,  is  one  in  which 
many  who  have  died  and  left  this  earth,  re-appear  in  the  flesh, 
and  come  to  the  last  days,  both  in  body  and  in  a  realization  of 
former  existence,  without  any  necessary  connection  with  the  same 
dust  they  once  left  in  the  grave. 

You  ask,  how  can  this  be  ?  and,  we  answer,  through  the  possi- 
bility and  fact  of  pre-existence,  as  illustrated  by  Christ,  and  as  is 
compatible  with  the  law  of  this  life.  Now,  a  mere  re-appearance  of 
persons  who  once  lived  on  this  earth,  providing  that  they  them- 
selves are  not  conscious  of  former  existence,  will  not  fill  the  idea  of 
what  constitutes  the  resurrection,  wherein  "many  that  sleep  in  the 
dust  shall  awake."  Therefore,  to  say  that  the  phenomena  of 
resurrection  shall  be  fulfilled  in  the  last  days  on  the  earth,  supposes 
both  that  the  ancients  shall  appear  with  us  subject  to  the  laws  of 
the  present  organism,  and  that  they  will  be  conscious  of  former 
existence.  To  what  extent  this  may  be  the  case  is  not  plainly  indi- 
cated, yet  the  tendency  of  -the  times  is  to  haste  us  on  to  realize  im- 


470  MYSTEBY. 

mortality  in  every  state  of  existence,  whilst  at  the  same  time  it 
would  deny  the  principle  of  literalism  applied  to  the  scriptures,  and 
the  unreasonable  deductions  that  confine  our  expectant  gaze  to 
the  grave-yards  of  the  dead . 

But  you  are  ready  to  deny  the  possibility  of  pre-existence,  both 
as  a  fact  and  as  having  anything  to  do  with  the  resurrection  of  the 
dead,  on  the  ground  that  it  is  impossible  for  a  person  who  has  had 
a  former  being  to  again  appear  under  the  present  law  without  at 
once  being  conscious  of  that  former  fact ;  and  as  none  are  known  to 
be  so  apprised,  the  principle  is  denied.  We  suggest,  in  answer, 
that  the  system  that  is  so  careful  to  conceal  the  mysteries  of  life 
until  their  proper  time  to  be  revealed,  that  it  has  given  us  the 
whole  revealed  Word  under  a  figurative  garb,  giving  special  charge 
to  its  agents  not  to  be  explicit,  will  take  care  that  the  favorable  op- 
portunity, when  the  creature  is  changed  from  one  state  of  existence 
to  another,  will  be  availed  of  to  arrest  the  memory,  so  that  it  will 
not  defeat  the  general  object. 

Though  not  doubting  the  pre-existence  of  Christ,  we  are  of  the 
opinion  that  even  he  was  not  fully  alive  to  all  the  scenes  of  former 
states  and  actions,  wherein  *'  his  going  forth  has  been  from  the  be- 
ginning," but  that  -by  the  policy  of  the  divine  plan,  he  was  merely 
left  to  catch  glimpses  of  the  truth,  and  that,  through  his  extraordi- 
nary spirituality  and  disregard  of  physical  proprieties,  which  placed 
him,  with  reference  to  physical  law^,  in  a  morbid  condition;  but, 
nevertheless,  in  nearer  relation  to  the  spiritual  state.  It  was  a 
time,  too,  when  the  requirements  of  the  world  demanded  this  much, 
so  that  the  angels  met  his  devotional  efforts  by  direct  appointment 
and  approval  of  heavenly  authority.  But  you  are  ready  to  urge  all 
possible  objections  against  the  idea  of  pre-existence  applying  to 
other  than  Christ;  and  amongst  others  already  anticipated,*  you  will 
say  that  the  law  of  nature  which  makes  like  beget  like,  supposes  an 
absolute  beginning  of  the  spirit  in  life  capacity  at  this  natural 
physical  origin,  and  that  too  a  spirit  and  capacity  governed  wholly 
by  the  natural  parent,  and  not  by  previous  characters  and  capacities 
of  a  pre-existent  state.  To  this  we  reply,  first,  that  it  may  be  a 
convenient  method  of  progress  to  class  certain  individual  capacity 
with  that  of  the  same  degree;  so  that  in  producing  spirits  from  a 
pre-existent  state,  they  are  made  to  enter  the  channels  where  is 
properly  the  degree  of  their  attainment,  and  where  they  will  be 
immediately  in  sympathy  and  association  with  affections,  thoughts, 
and  capacities  appropriate  to  their  own  stage  of  development.  Sec- 
ondly, it  may  be  that  in  the  mysterious  transition,  wherein  pre-ex- 

*  See  page  435  and  437. 


MYSTERY.  471 

istent  souls  avail  themselves  of  natural  procreative  laws  to  assume 
this  present  organism,  that  they  can  only  do  so  by  adapting  them- 
selves to  a  certain  grade  of  physical  germ-life,  which  is  indicated 
by  the  capacities  and  faculties  of  the  parent,  and  which,  to  admit  of 
the  applicant,  must  be  of  the  same  relative  character,  and  founded 
in  a  physical  molding  that  will  fill  just  the  requirements  and  de- 
veloping capacities  of  the  spirit,  according  to  its  pre-existent  state, 
and  according  to  what  natural  progress  it  may  or  should  make  in 
the  circumstances  of  the  new  condition. 

But,  to  resume  the  idea  of  this  state  of  life  being  one  that  possi- 
bly suspends  the  memory  as  well  as  restricts  the  full  spiritual 
attainments  and  possibilities  of  the  creature,  we  may  illustrate  by 
referring  to  the  half-conscious  state  of  a  person  in  sleep,  where 
great  curiosities  of  living  consciousness  are  compatible  with  a  sus- 
pended judgment  and  comparatively  inert  physical  and  mental  con- 
dition. The  waking  change  revives  the  sleeping  powers  to  the  full, 
and  places  the  living  soul  in  its  more  natural  position,  and  within 
reach  of  all  consciousness  and  capacities  belonging.  So  the  spiritual 
state  may  be  the  proper  condition  to  give  full  benefit  to  the  experi- 
ence, and  to  exercise  the  memory  to  all  events  proper  to  be  re- 
tained; whereas,  this  law  governing  the  natural  organism,  compar- 
atively may  be  the  cause  of  a  semi-conscious  existence,  limiting  the 
memory  to  this  life's  beginning.  Still  in  relation  to  the  resurrection 
the  objections  will  come.  You  will  say  that  if  the  same  body  is 
not  resurrected,  how  shall  we  recognize  the  features  of  our  friends 
in  the  other  states  ?  To  this  we  say  that  it  is  the  spirit  within  that 
gives  mold  to  the  bodily  features,  and  if  the  spirit  is  of  such  a 
character  as  to  mold  a  certain  cast  of  features  in  one  state  of  ex- 
istence, it  will  give  the  same  mold  in  another  state,  subject,  how- 
ever, to  the  conditions  of  progress  and  spiritual  change. 

In  conclusion  we  will  say,  that  the  resurrection  of  the  dead  is  a 
principle  true  in  all  possible  existences,  because  it  revives  the  ca- 
reer in  other  states,  or  in  the  same  state,  of  those  who  have  appar- 
ently ceased,  and  is  fully  perfected  in  the  world  to  which  we  hasten, 
viz.,  the  spiritual  sphere,  when  the  law  is  different,  the  knowledge 
more  extended,  and  the  memory  unrestricted,  and  where  it  shall 
please  God  to  unite  us  in  the  fellowship  of  our  friends  and  acquaint- 
ances, and  the  general  assembly  of  just  men  made  perfect. 

However,  the  resurrection  of  the  last  day,  as  applying  to  the 
earth  and  the  judgment  day,  looks  like  an  incidental  mention  of  the 
effect  of  natural  knowledge,  revealing  and  proving  what  is  true  in 
the  earth,  and  possible  to  the  nature  of  man. 

With  these  suggestions  we  will  take  up  other  subjects  in  the 
order  of  the  list. 


472  MYSTERY. 

Condemned  state  of  tribulation — is  it  conditioned  by  repentance? 
As  we  have  bad  occasion  to  answer  this  question  already,  we  will 
pass  it,  with  the  simple  statement  that  a  condemned  state  of  tribu- 
lation is  conditioned  by  repentance,  if  the  term  which  God  has 
fixed  has  expired;  otherwise  it  is  not.* 

Then,  is  it  vindictive?  No.  If  the  object  is  one  of  salutary 
effect,  it  cannot  be  the  result  of  a  mere  revengeful  sentiment.  The 
prisoners  who  are  consigned  to  their  cells  by  the  decision  of  the 
courts,  do  not  believe  that  it  is  the  mere  revenge  of  society  which 
places  and  keeps  them  there.  On  the  contrary,  they  know  that  no 
ill-will  is  against  them,  but  rather  that  they  may  learn  a  lesson, 
reform,  and  be  restored. 

Leaving  these  subjects,  we  will  enter  another  list,  prefigured  by 
cities  given  to  the  Gershonites.f 

The  first  doctrinal  notion  presented  is  that  of  uncondemned  tribu- 
lation; rather,  this  is  the  general  subject  indicated  by  the  two  cities 
from  the  half  tribe  of  Manasseh. 

Does  uncondemned  tribulation  result  from  perversion  ? 

Many  perplexities  are  the  inheritance  of  men.  Many  troubles 
beset  them,  from  no  fault  of  their  own.  This  we  call  uncondemned 
tribulation. 

The  discipline  of  life  is  grievous  and  laborious  from  beginning  to 
end.  Whilst  yet  children,  we  fret  under  the  tasks  and  authority  of 
parents  and  teachers.  When  we  become  men  and  women  the  re- 
sponsibilities and  cares  are  prepared  for  us,  and  old  age  presents  us 
before  the  grave,  worn  and  weary,  still  looking  in  the  future  for 
happiness. 

Now,  is  it  possible  that,  by  the  transgression  of  the  one  man, 
Adam,  we  are  subjected  to  suffering,  if  not  to  condemnation  ? 

No ;  if  the  history  of  that  person  is  correctly  applied,  as  inter- 
preted in  the  fore  part  of  this  work,  we  cannot  lay  it  at  his  door.  J 
But  if  the  foundation  is  truthfully  laid  that  supposes  trouble  to  be  a 
necessary,  or  rather  a  natural  result  of  imperfection,  in  connection 
with  a  free  will  and  the  purpose  of  the  Creator  to  train  that  will  to 
a  choice  of  the  good  and  to  a  rejection  of  the  evil,  then  it  is  easily 
enough  accounted  for,  without  resorting  to  unjust  and  unreasonable 
theories,  and  attempting  to  make  the  ancient  patriarch  the  object  of 
censure  and  complaint.  So  far,  then,  as  perversion  relates  to  the 
constitution  of  man,  mentally  and  physically,  he  is  as  he  left  the 
hands  of  the  Creator ;  and,  if  any  exceptions  are  to  be  made,  they 
are  that  he  is  more  perfect  than  when  he  was  first  created,  far  back 
in  the  ages  unknown.     The  law  and  order  of  progression  that  j)er- 

*  See  pages  74  and  474.  t  See  page  429.  J  See  pages  58  to  66,  first;  then,  66  to  76. 


MYSTERY.  473 

tains  to  the  creation  forbids  a  retrograde  movement ;  and  tlie  appa- 
rent perversions  of  faculties,  habits  and  persons  are  incidental,  con- 
ditional and  temporary,  rather  than  the  result  of  a  blighting  cause 
and  curse  resting  on  human  nature.  "We  say  incidental ;  because, 
if  a  man  becomes  a  devil,  it  is  through  incidental  circumstances  in 
the  course  of  his  existence  and  training,  rather  than  from  any  abso- 
lute, projDelling  disposition  to  evil  affecting  the  whole  race. 

It  is  conditional,  because  his  evil  course  was  instigated  by  the 
unfavorable  circumstances  surrounding  him,  and  may  be  modified 
by  more  favorable  conditions. 

It  is  temporary,  because  all  the  means  of  good  and  all  the  inter- 
ests of  the  person  combine  to  check,  limit  and  destroy  that  which 
had  an  origin,  by  a  greater  lack  of  the  helps,  and  the  misfortune  of 
seducing  example. 

The  perversion  that  we  are  to  fear  is  that  which  carries  its  own 
visible  agency  with  itself,  and  with  bad  examples,  imperfect  sys- 
tems, and  false  theories  and  instructions,  is  continually  weaving  its 
web  around  the  soul,  whom  God  has  created  free,  and  preserved  to 
be  an  everlasting  tabernacle.*  To  say  that  human  nature  is  de- 
praved and  perverted,  is  to  say  that  the  pillars  of  the  house  have 
decayed,  that  the  shittim-wood  and  gold,  renowned  for  beauty  and 
durability,  have  denied  their  own  nature  and  suffered  the  elements 
to  consign  them  to  corruption. 

To  say  that  human  nature  is  perverted,  is  to  impeach  the  justice 
of  God,  deny  his  wisdom,  and  reject  his  work.  It  is  to  discourage 
the  efforts  of  men,  derange  the.  religious  system,  and  treat  the  de- 
duction of  reason  with  contempt. 

Not  all  the  troubles  that  men  suffer,  having  the  appearance  of 
uncondemned  tribulation,  are  even  the  result  of  unavoidable  im- 
perfection and  mere  want  of  experience;  for  it  is  God  who  takes 
cognizance  of  the  acts  of  men,  and  remembers  them  from  one  state 
to  another,  through  which  the  wandering  spirit  continues  its  im- 
mortality, f  Ages  are  esteemed  as  mere  generations  with  Him 
whose  day  is  the  day  of  eternity,  and  the  acts  of  men  are,  indeed, 
referred,  not  only  to  one  future  time,  but  to  many,  so  that  men 
sometimes  are  appointed  to  evil  until  their  day  of  mercy  arrives,  even 
though  the  term  embrace  the  whole  of  their  life  and  a  term  and  age 
of  the  future.  Is  this  a  bitter  consideration?  Yet  it  is  consistent 
with  the  determinate  counsel  that  will  consummate  the  happiness 
of  all  creatures. 

Many  sufferings  affect  men  in  this  life,  that  have  the  appearance 
of  coming  upon  them  without  any  reference  to  their  acts.     But 

*  See  pages  176  to  194.  t  See  page  iU. 


474  MYSTERY. 

if  we  will  deduct  those  that  are  the  result  of  direct  and  willful  vio- 
lation of  physical  law,  how  much  of  the  burden  would  be  removed. 
However,  we  may  reasonably  judge  that  it  is  the  manner  in  which 
the  condemned  receive  their  punishment,  viz.,  that  they  should 
have  no  appreciation  of  the  law  of  health,  and  that  they  should 
thereby  suffer;  that  they  should  be  foolish  enough  to  disregard 
what  they  do  know,  thereby  inciting  the  misery  which  is  their  por- 
tion. 

We  can  hardly  think  that  extra  pain  would  be  resorted  to  as  a 
means  of  perfection,  except  in  such  an  extraordinary  case  as  is  sup- 
posed was  resorted  to  with  Christ,  who,  by  suffering,  was  forced  to 
experience  beyond  the  natural  progress  of  his  existence.  "We 
should  rather  think  that  it  comes  by  either  the  unavoidable  diffi- 
culties involved,  in  the  mere  fact  of  a  creature  having  a  free-willed 
existence;  or,  that  it  is  the  result  of  a  design  by  the  Creator,  to 
make  the  creatures  give  heed  to  the  influences  for  his  perfection. 
The  latter  idea  accounts  for  all  suffering  that  seems  to  be  attached 
to  wrath  and  condemnation,  and  the  former  accounts  for  the  dis- 
tinction of  uncondemned  tribulation. 

As  this  life  presents  the  operation  of  condemned  and  uncon- 
demned suffering,  and  the  line  between  them  both  cannot  be 
drawn,  save  by  Him  who  is  a  judge  of  the  secret  thoughts,  and 
who  keeps  a  perfect  record  of  the  acts  of  men,  we  must  ever  leave 
the  exact  distinction  with  Him.  Still  samples  of  either  distinction 
can  be  named,  that  will  only  go  to  show  that  perversion  lies  not  in 
the  nature  of  men  as  a  propelling  force  to  evil  and  suffering,  but 
rather  as  a  lack  of  knowledge  concerning  their  best  interests. 

Suppose  the  infant  who  has  not  a  knowledge  of  the  law  and 
effect  of  fire,  should  put  its  hand  in  the  flame.  Will  you  under- 
take to  say  that  the  act  was  instigated  by  natural  perversion? 
Was  it  not  rather  incidental  to  a  mere  want  of  experience,  so  that 
the  suffering  that  followed  was  caused  by  an  unavoidable  condition 
of  the  child's  mere  existence,  with  a  free  will  to  act,  whilst  yet  the 
will  is  not  trained  to  its  best  interests.  Hence  it  suffers;  and  this 
we  call  uncondemned  tribulation.  The  same  child  must  be  checked 
continually,  and  under  the  necessity  of  doing  so,  it  is  made  to  fret 
and  worry  on  the  one  hand;  and  without  the  restraint  on  the  other 
hand,  it  comes  in  contact  with  physical  laws,  and  suffers.  In  either 
case  it  is  not  condemned  until  its  intelligence  is  so  exercised  that 
it  appreciates  a  moral  and  physical  obligation;  after  which,  it  may 
be  subjected  to  a  condemned  state  of  suffering  with  a  good  effect, 
and  to  the  same  purpose,  viz.,  the  perfection  of  the  child. 

Suppose  a  man  to  cheat  his  neighbor,  and  the  act  to  involve  him 


MYSTERY.  475 

in  a  cost  of  ten  times  the  amount  he  realized  by  his  dishonesty;  this 
we  would  call  a  condemned  state  of  tribulation,  so  far  as  he  is  made 
to  suffer  by  the  decision  of  the  court  and  the  loss  of  his  property. 
Now,  what  is  it  that  caused  the  act  which  so  disturbs  his  peace  ? 
You  say,  natural  perversion.  Well,  it  is  a  natural  perversion,  indeed, 
and  more  natural  than  the  Adamic  one' declares.  God  having  given 
the  man  a  faculty  to  collect  himself  conveniences  in  harmony  with 
the  interests  of  other  men,  he  oversteps  the  bound,  thinking  it  is  to 
his  interest  to  do  so.  The  perversion  in  his  case  originates  directly 
with  himself,  and  still  is  caused  by  a  lack  of  knowledge.  The  study 
of  his  interests  is  legitimate;  but  his  best  interest  is  to  harmonize 
his  with  that  of  others.  Not  having  full  faith  that  this  is  the  case, 
and  not  having  been  painfully  taught  it  by  experience,  he  pursues 
his  interest  in  a  perverted  overreaching.  If  he  had  known  the  re- 
sult, would  he  have  been  dishonest  ?  Of  course  not.  And  we  are 
of  the  opinion  that  if  we  could  fully  realize  how  completely  it  is 
to  our  best  interests  to  do  that  which  is  right,  as  conscience  and 
the  common  commandment  teaches  us,  we  would  no  more  receive  a 
pleasure  in  violation  of  moral  or  physical  law  than  we  would  extort 
a  five  cent  piece  when  we  knew  that  it  must  result  in  the  loss  of 
twenty  dollars.  A  man  to  do  business  on  this  principle,  would  soon 
make  a  lamentable  wreck  of  his  property;  and  if  in  the  ordinary 
and  healthy  exercise  of  his  faculties,  would  be  esteemed  a  fool. 

Then,  if  the  moral  requirements  are  governed  by  the  same  law 
of  self-interest,  why  do. we  not  observe  them?  Simply  because  we 
lack  the  knowledge  to  appreciate  the  fact;  and,  consequently,  our 
self-interest  does  not  rise  up  within  us  and  prompt,  like  it  does  in 
the  more  visible  case  of  danger  appealing  to  the  senses  of  sight 
and  feeling,  so  apparent  to  common  observation. 

The  only  remedy  that  we  see  is  the  same  as  that  which  is  applied 
in  the  earliest  morn  of  our  existence.  It  is  knowledge  appealing 
to  our  experience  and  to  our  self-interest. 

The  other  point  is,  whether  or  not  perversion  results  from  de- 
moniacal influence.  This  has  been  answered  as  it  came  in  relation 
to  other  subjects.  It  has  there  been  explained  that  spirits  cannot 
involuntarily  approach  us  under  the  present  law,  and  make  an 
effectual  temptation.  Hence  perversion  from  demoniacal  influence 
of  a  spiritual  type  is  out  of  the  question.* 

But  you  will  say  this:  If  God's  working  is  manifest  through 
and  by  the  angels,  and  the  natural  law  bars  both  angels  and 
devils  from  a  communication  with  men,  wherein  is  the  provi- 
dence of  God  effected  ?   We  answer  that  it  is  effected  through  inani- 

*See  pages  453  to  455. 


476  MYSTERY. 

mate  agencies;  for,  though  it  be  true  that  God's  working  is  mani- 
fest through  and  by  the  angels,  yet  it  does  not  follow  that  all  His 
work  is  effected  through  them.  Indeed,  if  the  angels  are  to  be 
charged  with  folly,  as  is  evident  that  they  sometimes  may  be,  in  ac- 
cordance with  the  free  will  of  the  creature,  involving  the  possibility 
of  their  doing  contrary  to  instructions,  then  it  becomes  reasonable  to 
infer  that  God,  who  operates  through  agencies,  and  whose  work, 
nevertheless,  must  be  sure,  must  have  some  more  reliable  agency; 
.which  being  inanimate,  is  without  the  possibility  of  a  contrary  will, 
but  which  is  necessarily  true  to  the  will  that  controls  it. 

The  question,  then,  arises :  Can  God  make  a  reliable  agency  of 
inanimate  matter,  so  as  to  fill  the  idea  of  Providence  ?  A  moment's 
reflection  will  bring  the  question  back  to  us  in  the  affirmative.  If 
men,  through  their  comparatively  slight  knowledge  of  the  elements, 
have  effected  so  much  in  art  and  science,  what  may  the  All-wise  God 
do  with  the  laws  he  has  established,  and  with  the  elements  which  he 
has  created  ?  If  no  creature  may  be  found  to  serve  the  purposes  of 
men  in  the  rapid  transmission  of  intelligence  as  well  as  the  inani- 
mate physical  properties,  what  may  God  accomplish  through  these 
means  in  the  purposes  of  His  universal  oversight  ?  Every  thought 
that  agitates  the  particles  of  matter  in  the  brain  may  telegraph  the 
whole  outline  of  that  same  thqught  before  the  eyes  of  the  Almighty, 
or  to  the  system  of  his  own  immediate  presence.  Every  possible 
act  performed  by  the  creature  through  means  of  his  connection  with 
elemental  organism  cannot  fail  to  be  a  self -working  operator  on  that 
line  which  is  fully  under  subjection  to  the  Maker.  Then,  also,  the 
intelligence  that  can  create  and  perfect  a  communication  between 
earth  and  heaven  can  also  create  the  system  that  shall  receive  and 
adjust  the  multitudinous  messages  from  the  universal  creation. 

As  for  the  providence  of  God  on  this  earth,  remember  He  is  in 
close  sympathy  with  the  elements  by  which  the  physical  organism 
is  molded,  and  which  reveals  to  us  all  visible  things. 

Does  it  mean  nothing  that  the  pillars  of  the  tabernacle  embrace 
both  matter  and  mind,  as  well  as  every  capability  and  motion  of 
life?* 

O,  well,  you  say,  if  it  comes  to  this,  and  God  has  such  a  ready 
and  effectual  means  of  communication  between  earth  and  heaven  as 
the  possibilities  of  physical  elements  in  sympathy  with  the  divine 
intelligence  implies,  it  means  so  much  of  providential  influence  as 
to  suggest  a  fatality  to  the  acts  of  men,  and  leaves  the  difficulty 
resting  on  the  point  of  human  freedom  of  will.  No  ;  we  think  not. 
Though  it  is  the  design  to  control  the  destinies  of  the  world  by  in- 

*See  pages  180  and  185. 


MYSTERY.  477 

fluences  under  the  command  of  God,  it  is  done  in  a  way  that  is 
compatible  with  the  full  freedom  of  human  designs.  Suppose  that 
a  child,  by  the  free  exercise  of  its  own  intention,  designed  stepping 
into  a  ditch  where  it  might  be  drowned.  Being  ignorant  of  the 
consequences  it  proceeds  directly  to  the  brink,  in  the  firm  inten- 
tion of  carrying  out  its  purpose.  Now,  if  the  parent,  who  should 
witness  the  act,  could,  by  a  thought  of  his  own,  in  an  instant,  make 
that  child  quit  its  intention,  without  words  or  acts  to  influence  its 
will,  it  might  well  be  said  that  it  had  no  will  of  its  own ;  at  least 
when  opposed  to  the  wishes  of  the  parent.  But,  suppose  it  to  do 
as  a  child  is  most  likely  to  do  under  the  circumstances,  and  when 
it  saw  the  parent  coming,  should  make  haste  to  make  the  leap,  in 
spite  of  both  his  earnest  thoughts  and  frantic  efforts.  Being  sen- 
sibly aware  that  the  child's  own  will  will  carry  it  to  destruction, 
and  that  it  cannot  be  persuaded  or  reached  in  time  to  rescue  it,  the 
parent  suddenly  thrusts  an  obstruction  in  its  way,  and  by  that 
means  saves  it,  when  he  could  not  reach  it  in  time  with  his  hands. 

In  such  a  case  the  child's  will  had  a  free  exercise,  and  no  inward 
influence  restrained  it ;  but  in  the  exercise  of  that  will  it  rushed 
against  the  obstruction,  in  the  firm  determination  of  its  own  pur- 
pose. Such  is  an  illustration  of  the  acts  and  wills  of  men  as  opposed 
to  the  designs  of  God  in  this  life. 

In  other  words,  what  He  designs  to  do.  He  must  call  into  use  the 
inanimate  agencies  under  His  control  to  consummate.  Otherwise 
the  designs  and  wills  of  men  will  defeat  His  purpose.  Then  if  God 
appears  in  the  clouds,  the  rains,  the  cold,  and  the  storms;  if  the 
elements  respond  to  His  wish,  and,  without  any  extraordinary  ap- 
pearance, combine  to  produce  effects  and  circumstances  to  defeat 
the  intentions  of  men,  are  their  free  wills  thereby  obstructed  ?  No  ; 
they  are  not.  But  their  intentions  are  defeated.  Then  you  will 
say  :  What  is  the  use  of  a  free  will,  if,  by  a  superior  intelligence,  it 
is  rendered  ineffectual  ?  To  this  we  answer  that  it  is  a  very  differ- 
ent thing  to  have  our  very  thoughts  dictated  by  another,  from  what 
it  is  to  have  a  designed  interference  in  our  purposes.  Also,  that  it 
is  not  the  rule  even  to  influence  the  acts  of  men  by  natural  agencies, 
except  to  the  general  good,  the  same  as  the  parent  places  an  obstruc- 
tion to  intentions  of  the  child  who  had  designed  its  own  destruction. 
Finally,  you  will  say  :  If  God  can,  by  the  means  of  elementary 
agency,  effect  so  much,  why  does  not  He  save  us  from  evil  ?  This 
is  precisely  what  He  intends,  and  what  He  is  doing  in  His  providence 
and  by  His  revelation,  as  fast  as  is  consistent  with  the  freedom  we 
possess  and  the  knowledge  we  have  acquired.  Will  you  stand 
ready  to  arrest  every  motion  of  the  child,  even  though  you  know  it 


478  MYSTERY. 

will  be  attended  with  pain  ?  No ;  you  will  let  its  free  will  operate 
to  an  effect,  viz.,  its  experience;  and  only  in  cases  calling  for  the 
most  prompt  action  will  you  interfere  with  that  faculty  so  peculiar 
to  its  own  individuality. 

So  it  is;  whilst  devils  keep  their  sphere,  and  angels  respect  the 
law  which  restrains  them  from  visiting  the  earth,  except  by  extra- 
ordinary occasion,  the  providence  of  God  has  enlisted  the  elements 
of  the  unlimited  creation,  working  out  both  judgment  and  mercy, 
where  nature,  in  stately  majesty,  stands  between  God  and  man, 
hiding  the  hand  of  the  Creator. 

The  wind  circuits  about  the  earth,  changing  with  the  changes  of 
heat  and  cold  ;  now  moving  gently  among  the  leaves  of  the  forest 
with  a  subdued,  solemn  measure,  or  resting  sluggishly  and  silently, 
whilst  heat  and  vapor  call  up  disease  to  be  borne  on  its  bosom  to 
lands  in  the  distance,  and  to  a  people  negligent  and  rebellious; 
there  to  strike  with  blight,  sorrow,  and  death;  now  gathering  its 
energies,  it  unites  with  the  blackness  of  the  heavens,  the  pealing 
thunder,  and  flashing  lightning,  sweeps  the  earth  in  the  crashing 
storm,  spreading  disaster  and  destruction,  where  once  the  quiet 
city  and  settlement  rejoiced  in  security  and  carelessness. 

The  sea  will  not  rest  in  its  place,  but  beats  against  its  barriers 
forever,  inviting  the  rage  of  elements  to  spend  itself  on  its  bosom, 
lifting  its  wild  waves  to  heaven,  and  opening  dark,  threatening  gaps 
down  in  the  surging  currents,  where  rocks  and  breakers  wait  the 
helpless  mariner.  Fire  will  not  always  be  the  humble  servant  of 
men,  but,  breaking  away  from  confinement,  will  put  convenience 
and  safety  at  defiance,  suddenly  bursting  upon  the  terrified  city, 
roaring  in  a  grandeur  of  flame  and  destruction.  The  sea  has  not 
always  kept  its  bounds;  neither  are  the  mountains  careful  for  the 
rush  of  waters  that  shall  sweep  the  property  of  the  valley  to  the 
ocean,  and  put  the  inhabitants  to  flight;  and  the  very  earth  beneath 
us  is  in  waiting,  to  heave  and  toss  suddenly  before  the  inconceiva- 
ble energies  of  secret  causes  that  shall  rend  the  everlasting  founda- 
tions in  frightful  disorder. 

Is  God  in  the  peaceful  routine  of  day  and  night  that  bring  no 
wild  scenes  or  harrowing  experiences?  Yes.  The  quiet,  ordinary 
aspects  of  life  presents  equal  opportunities  for  God  to  avail  himself 
of  natural  and  inanimate  agencies  to  defeat  or  confirm  the  purposes 
of  men.  The  very  food  that  we  eat  is  burdened  with  its  charge 
from  the  hand  of  God ;  and  the  state  of  our  stomachs  can  telegraph 
to  heaven  of  laws  violated,  ignorance  courted,  and  suffering  re- 
jected, as  a  hint  of  the  displeasure  of  the  Maker.  He  can  affect  our 
purposes  by  the  light  of  the  sun,  by  the  darkness  of  the  day  and 


MYSTERY.  479 

the  night,  and  by  the  secret  adjustment  of  the  elements  that  com- 
pose our  bodies,  and  perhaps  our  very  souls.  There  is  no  need 
that  the  earth  should  burst  asunder,  and  the  mountains  be  thrown 
down,  in  order  that  God  may  influence  the  purposes  of  men.  But 
truly  He  commands  natural  occurrences,  and  yet  no  eye  can  detect 
His  hand;  for  nature  covers  the  secret  working  of  the  Creator,  with 
a  natural  curtain,  on  which  is  written  and  embroidered  all  curious 
figures,  skillful  intimations,  and  only  half  expressed  suggestions, 
and  through  which  our  earnest  gaze  cannot  penetrate  to  behold  the 
visible  God  operating  in  providential  events. 

But  to  come  back  to  the  subject  of  demoniacal  influence,  we  may 
say  that  that  which  is  perverted,  whether  it  be  the  exercise  of  the 
natural  faculties,  in  their  temporary  overreaching,  or  whether  it  be 
a  false  system  or  persons  characterizing  perversion,  much  of  the 
trouble  we  experience  comes  from  demoniacal  influence  in  the  nat- 
ural sense,  and  from  temptation  through  persons,  systems,  customs, 
and  examples  perverted.  Hence,  we  always  have  a  pretence  to  lay 
our  sufl'erings  to  the  fault  of  others.  We  have  not  only  a  pretence, 
but  often  a  good  reason  to  do  so.  Therefore,  demoniacal  influ- 
ence, in  some  form,  is  a  fact  to  which  those  who  have  erred  take 
refuge.  Even  those  who  have  done  exceedingly  wicked  lay  it  to 
the  fault  of  bad  associations,  seeking  to  excuse  themselves,  and 
charging  their  difficulties  to  temptations.  This  notion,  then,  is 
true  to  the  typical  application  that  distinguishes  it  as  a  city  of  refuge 
for  the  manslayer. 

However,  that  the  troubles  which  we  suffer,  from  no  fault  of  our 
own,  can  be  attributed  to  spiritual  demonical  influence,  is  contrary 
to  the  facts  of  our  experiences,  and  to  the  law  of  physical  organism. 
It  is  rather  the  unavoidable  weakness  of  our  nature,  wherein  the 
will  is  liable  to  emotions  and  impulses,  in  advance  of  the  experience; 
and  also,  the  effect  of  the  natural  influences  surrounding  us,  that 
may  be  preverse  and  demonical  in  their  nature,  but  not  essentially 
of  that  extraordinary  and  spiritual  character  associated  with  the  idea 
of  the  devil. 

Four  cities  were  from  the  tribe  of  Issachar;  so,  what  of  reward? 
Some  will  say  that  it  is  wholly  conscience-approval.  Is  this  so? 
We  cannot  think  that  it  is.  In  the  first  place,  what  the  conscience 
esteems  right,  is  much  modified  by  education.  A  person  may  have 
been  taught  to  believe  that  it  is  very  important  that  the  Sabbath 
should  be  strictly  observed,  and  if  he  should  suffer  his  interests  to 
encroach  on  a  sabbatic  period,  he  would  feel  guilty  and  uneasy. 
Another  person,  who  has  not  been  so  taught,  will  pursue  his  inter- 
est and  pleasure  without  distinction  of  times,  and  still  feel  himself 
free  from  condemnation. 


480  MYSTERY. 

Kemove  the  question  altogether  from  the  sphere  of  religious 
faith,  and  come  to  the  most  primitive  and  barbarous  society,  what 
then  ?  Suppose  that  one  man  kills  his  fellow  under  circumstances, 
which,  in  our  day,  we  would  call  murder  in  the  first  degree,  and 
which,  consequently,  would  leave  the  murderer  of  our  times  skulk- 
ing from  the  hand  of  justice,  and  worried  with  his  inward  convic- 
tions, but  which,  under  the  same  circumstances  in  other  times,  is 
excused  in  the  mind  of  the  slayer,  on  the  ground  of  some  frivolous 
pretense,  such  as  a  brutal  age  could  entertain,  and  particular  indi- 
viduals appropriate  to  justify  themselves  and  quiet  their  conscience. 
In  one  country  and  time,  the  custom  might  make  it  a  small  matter 
for  a  man  to  help  the  distressed;  while  in  another,  and  at  other 
times,  a  man  who  had  done  so,  would  be  puffed  up  with  a  great 
satisfaction  within  himself. 

Secondly:  We  say  that  often  when  men  have  done  well,  and 
they  are  satisfied  to  an  extent  to  enjoy  their  right  action,  their 
motives  are  misunderstood,  and  the  censure  of  society  comes  upon 
them  unexpectedly,  and  outweighs  all  the  satisfaction  they  receive 
from  an  approval  of  conscience. 

Thirdly:  It  is  the  custom  of  society  to  make  rewards  come  by 
design,  even  though  much  of  it  does  come  through  the  conscience, 
and  in  the  natural  order  of  things.  The  family  government  exer- 
cises reward  as  a  necessary  principle,  and  on  that  principle  makes 
reward  an  inducement,  and  applicable  by  an  extra  provision  involv- 
ing some  good. 

A  fourth  consideration  is,  that  the  disposition  to  make  reward  to 
come  by  design  and  extra  provision  is  interwoven  in  human  nature, 
and  pervades  the  benevolent  and  social  customs  of  all  societies  in 
all  times. 

Now,  if  the  practice  of  the  customs  of  the  times  are  to  govern  our 
notions  of  what  is  the  intention  of  God  in  regard  to  the  subject  of 
reward,  we  are  to  conclude  that  He  has  designed  special  provi- 
sions of  enjoyment,  for  those  struggling  and  succeeding  in  doing 
that  which  is  right.  We  are  to  conclude  that  this  is  in  the  system 
of  His  government,  not  only  as  a  necessary  principle,  but  as  ap- 
propriate to  His  own  love  and  benevolence.  Therefore,  with  the 
apostle,  we  may  believe  that  eye  hath  not  seen,  ear  heard,  nor  has 
it  entered  into  the  heart  to  conceive  the  extra  provisions  God  may 
have  in  store.     Reward  is  not  all  in  conscience-approval. 

Then  is  it  wholly  in  the  order  naturally?  To  be  so,  it  must 
merely  embrace  the  approval  of  conscience,  the  incidental  favor 
of  our  fellows,  as  they  shall  be  able  to  appreciate  what  is  right, 
and  in  health  and  enjoyment  attending  an  observance  of  organic 


MYSTERY.  481 

law.  None  can  deny  that  reward  lies  in  all  those  channels,  be- 
cause the  Creator  is  benevolent  in  every  manner  where  His  ways 
can  be  discerned.  The  first  channel  is  not  broad  enough  to  con- 
tain the  sum  of  good.  The  second,  viz.,  the  incidental  favor  of 
men  as  they  may  take  the  trouble,  or  be  able  to  judge  us,  is  but  a 
small  one  of  the  many  streams  that  shall  make  glad  the  city  of  our 
inheritance,  the  designed  provision  of  the  Maker.  This  incidental 
favor  requires  the  circumstantial  arrangements  which  shall  make 
it  less  uncertain  and  more  reliable  as  a  source  of  pleasure.  The 
associations  of  the  perfect  are  a  joy  in  the  earth,  and  must  ever  be 
in  the  heavens;  but  if  reward  were  wholly  in  the  order  naturally,  it 
would  confine  us  too  much  to  the  sphere  where  it  is  evident  that 
the  conditions  are  not  altogether  favorable,  and  to  the  burden  of 
helping  the  wicked  out  of  the  pit,  in  the  scenes  where  sinners 
wrangle,  and  devils  are  in  chains,  rather  than  removing  us  to  the 
society  of  the  good,  whose  place  is  in  the  heavens — not  a  necessary 
locality,  but  a  state  where  the  circumstances  are  favorable  to  enjoy- 
ment. 

The  closest  observance  of  physical  law,  with  the  best  results,  will 
still  find  us  looking  wishfully  across  the  dark  valley  and  shadow  of 
death,  aspiring  to  greater  capacities,  a  more  spiritual  existence,  and 
more  extended  knowledge. 

It  does  not  even  seem  natural  to  us  that  the  person  who  walked 
and  talked  with  us  in  life  and  health,  and  then  wasted  by  disease 
and  ceased  from  the  earth,  should  be  renewed  in  the  same  individ- 
uality, faculties  and  characteristics  in  a  world  to  come.  But  to  be- 
lieve this,  and  thereby  refer  rewards  and  punishments  to  a  future 
state,  is  not  the  faith  that  the  most  natural  view  will  suggest. 
Therefore,  to  suppose  rewards  to  have  anything  to  do  with  the 
future  at  all,  removes  it  from  the  order  natural,  and  extends  it  to 
existences  of  which  we  know  not  by  experience  and  memory.  But 
to  show  the  improbability  of  rewards  being  wholly  in  the  order 
naturally,  is  simply  to  show  that  the  pleasures  coming  to  men  in 
this  life  are  too  much  disturbed  by  the  distressing  experiences  of 
accident,  disease,  war,  and  a  thousand  other  grievances  made  ef- 
fectual by  social  ties,  and  our  limited  view  of  the  unknown  world. 
Even  the  best  men  painfully  realize  that  the  conditions  are  not  per- 
fect. Paul  declared  that  if  such  only  in  this  life  have  reward,  they 
are  of  all  men  the  most  miserable.  He  intimates  the  possibility  of 
the  careless  and  sensual  enjoying  themselves  better  than  the  just. 
This  brings  the  point  to  those  who  are  the  only  ones  believing  that 
rewards  are  in  the  order  naturally  and  limited,  like  our  existence, 
to  this  life.  Do  you  indeed  accept  this  view  as  the  fact,  as  your 
31 


482  MYSTERY- 

honest  convictions  from  all  the  evidence  that  the  visible  world  pre- 
sents, and  your  experience  dictates  to  you?  "VVe  will  not  dwell  on 
the  terrible  ideal  it  involves,  for  you  are  sensible,  painfully  sensible, 
to  the  dreadful  chances  affecting  your  one  oj^portunity  for  enjoy- 
ment. Neither  shall  we  summons  the  evidence  of  the  heavens  and 
earth  to  make  an  impression  where  all  the  agencies  have  failed,  and 
the  saints  of  the  most  high  have  been  contemned,  for  we  recognize 
the  chain  that  binds  you  and  the  righteous  judgment  that  retains 
you  in  despair. 

Grasping  at  vanity,  speaking  seducingly,  stealing  upon  social 
order  like  a  thief,  cursing  God  and  blaspheming  the  faith  of  the 
righteous,  you  are  in  prison  and  subjected  to  wrath,  even  whilst 
you  are  grasping  at  pleasure  and  making  the  most  of  life's  oppor- 
tunities. 

Believe  that  it  is  necessary  to  make  a  desperate  effort,  disregard- 
ing the  rights  of  others,  with  an  eye  single  to  what  the  senses  can 
afford,  and  what  can  be  wrested  from  a  fleeting  life  where  a  thou- 
sand evils  are  at  work  to  render  it  more  uncertain,  and  where  the 
vengeance  of  laws  broken  and  rights  disregarded  is  closing  in  on 
your  temporary  enjoyment,  blasting  the  one  coveted  good  that  is 
possible,  and  seconding  the  effort  of  heaven  that  gathers  the  black- 
ness of  clouds  and  darkness,  whilst  the  earth  kindles  the  fire  of 
despair  and  the  prospect  of  death-  Go  your  way;  you  have  no  eyes 
to  see,  nor  ears  to  hear;  and  after  realizing  the  grave,  according  to 
your  dread,  and  resurrection  contrary  to  your  faith,  you  shall  but 
awake  to  the  furies  of  the  world  to  come  and  be  visited  with  the 
contempt  with  which  you  have  treated  the  authority  of  God,  and 
the  advocates  of  truth  and  righteousness — until  the  spirit  be  sub- 
dued and  broken;  and,  weary,  and  fainting,  you  look  upward  and 
see  the  heavens  opening  and  the  angels  responding  to  the  strange 
revelations  of  your  heart  and  mind. 

Weil,  then,  does  reward  depend  on  locality?  This  question  is 
answered  by  what  the  facts  of  life  indicate  of  principles,  which  in 
their  nature  must  have  an  application  to  all  possible  times.  We 
know  that  if  a  certain  city  is  filled  with  depraved  inhabitants,  and 
is  characterized  by  injustice  and  violence,  it  is  not  a  good  locality 
to  retire  with  a  fortune,  expecting  to  take  comfort.  If  a  person 
should  be  so  situated  he  would  soon  realize  that  the  reward  of  his 
life-long  efforts  depended  on  locality,  and  that  it  would  be  neces- 
sary for  him  to  emigrate  to  a  more  favorable  one.  If,  by  some  fatal 
epidemic,  the  same  city  should  become  desolated,  the  inhabitants 
becoming  extinct,  and  after  a  while  reinhabited  by  a  respectable 
and  moral  class,  the  circumstances  would  be  materially  changed,  so 


MYSTERY.  483 

that  the  same  locality  becomes  a  desirable  residence.  Therefore,  if 
happiness  is  dependent  on  locality,  and  yet  the  same  locality  may 
be  favorable  or  unfavorable,  according  to  the  associations,  the 
proper  inference  is,  that  it  is  not  so  much  in  the  locality  after  all, 
but  that  it  is  the  conditions  that  make  the  most  important  consid- 
erations. Now,  if  we  are  promised  a  certain  reward  which  is  to  be 
received  in  a  great  measure  from  pleasant  associations,  where  a 
mutual  exchange  of  thoughts  and  information  makes  a  prominent 
feature  in  that  reward,  and  at  the  same  time  be  sent  to  enjoy  it 
where  unsympathetic  elements  and  persons  have  a  dwelling,  it  is 
evident  that  this  reward  cannot  be  effected. 

Therefore,  just  so  far  is  the  designed  provision  for  our  enjoyment 
dependent  on  locality,  as  locality  itself  is  associated  with  favorable 
or  unfavorable  conditions. 

The  present  order  of  things  presents  just  enough  of  the  distinc- 
tion, by  prominent  instances,  to  illustrate  the  principle,  and  scarcely 
anything  more,  for  the  best  of  us  as  well  as  the  worst  of  us  could  be 
far  better  situated  to  enjoy  ourselves  than  the  circumstances  of  this 
world  afford. 

However,  the  mere  locality  is  perhaps  as  good  as  any  in  the  uni- 
verse of  God,  where  innumerable  worlds  revolve  in  the  blue  space 
of  the  heavens,  and  mutually  light  each  other.  Still  there  may  be 
modifications  of  matter  that  are  prerequisites  both  to  spiritual 
dwellings  and  to  spiritual  existence;  or  there  may  be  localities  in 
the  universe  where  the  most  refined  elements  of  the  physical  crea- 
tion are  centered,  and  where,  accordingly,  is  the  proper  dwelling 
place  of  the  souls  that  cannot  be  discerned  by  the  more  gross 
organisms,  because  of  being  associated  with  elements  foreign  to 
the  spiritual  system. 

Again:  Is  reward  wholly  an  extraordinary  provision? 

Not  if  it  is  the  order  of  existence  that  the  observance  of  physical 
and  moral  law  is  attended  with  any  reward  whatever.  None  will 
deny  that  it  is  the  law  of  life  and  association;  that  health  and  satis- 
faction go  with  an  intelligent  interest  in  the  object  and  workings  of 
the  organic  system,  and  in  an  appreciation  of  mutual  rights  and  so- 
cial justice. 

Hence,  reward  comes  to  us  as  an  immediate  result  of  right  action 
at  all  times,  as  well  as  being  the  result  of  an  extra  measure  designed 
according  to  benevolent  purpose,  in  the  interests  of  governmental 
policy. 

From  the  tribe  of  Asher  four  cities  were  allotted.  What,  then, 
of  the  doctrine  of  the  Holy  Ghost?* 

*  See  page  419. 


484  MYSTERY. 

The  questions  on  this  subject  are  as  follows:  Does  it  proceed 
from  other  than  God?  Is  it  a  divinity?  Is  it  a  person?  and,  Is  it 
a  special  gift  ? 

As  the  subject  has  already  been  fully  treated  as  coming  in  con- 
nection with  other  subjects,  and  particularly  that  of  the  four  beasts 
of  Daniel,  we  do  not  deem  it  necessary  to  reiterate  the  argument, 
but  simply  give  the  conclusion.* 

The  inference  referred  to  is,  that  the  Holy  Ghost  is  simply  the 
authority  of  God.  Therefore,  it  can  proceed  from  none  other 
than  God;  that  it  is  not  a  person,  ncft  a  personal  divinity,  and  not 
a  special  gift. 

All  these  conclusions  rest  on  the  correctness  of  the  definition 
given  to  the  term,  and  on  the  premises  which  support  such  a  defi- 
nition. They  are  those  of  common  observation,  and,  considering 
the  nature  of  the  scriptures,  in  harmony  with  Bible  terms  and 
explanations. 

The  next  subject  is  that  of  God,  as  indicated  by  the  tribe  of 
Naphtali. 

Is  He  in  person  everywhere  at  the  same  time  ? 

This  notion  embraces  a  comforting  thought,  and  is  indispensable 
to  those  whose  motives  are  misjudged  and  whose  conduct  is  misun- 
derstood. To  those  who  have  done  wrong,  without  any  evil  intent, 
the  fact  that  God  is  present  to  judge  aright  leaves  a  consolation 
that  the  worst  efforts  and  condemnations  of  men  cannot  efface. 
Therefore  it  is  a  notion  of  refuge  for  all  the  innocent  blunderings 
to  which  the  creature  is  subject.  So  the  idea  is  conveyed  through 
the  type  that  it  is  a  city  of  refuge  for  the  man-slayer.  In  all  cases 
of  innocent  misconduct  some  principle  of  propriety  is  nevertheless 
violated,  though  the  person  offending  may  be  without  fault;  there- 
fore, principles  philosophically  being  slain,  leaves  the  offender  in 
the  aspect  of  fleeing  from  some  sort  of  condemnation  and  to  some 
point  of  consolation.  This  notion  of  God  being  everywhere  to  place 
a  correct  estimate  upon  all  acts  and  make  all  due  allowances,  fills 
the  idea  of  a  city  of  refuge. 

However,  this  city  was  given  to  the  Levites,  and  is  supposed  to 
become  under  Levitical  control.  That  control  being  in  the  inter- 
ests of  atonement,  as  the  mystical  type  of  that  tribe  shows,  this  no- 
tion is  suggested  to  be  susceptible  of  some  modification,  in  the  in- 
terest of  truth.     Therefore  it  becomes  proper  to  inquire  : 

Is  God  properly  in  person  everywhere  at  the  same  time  ? 

If  this  is  strictly  true,  then  the  strange  modern  theory,  that  the 
vast  universe  is  nothing  more  nor  less  than  God,  is  correct.     Now 

*  See  pages  375  to  378;  387  to  390. 


MYSTERY.  485 

we  have  argued  that  the  providence  of  God  involves  a  subjection  of 
elemental  matter  to  His  purpose  through  which  and  by  which  that 
providence  is  effected.  Supposing  that  it  can  be  successfully  oper- 
ated through  such  a  medium — one  that  is  universal,  and  thereby  in 
proximity  to  all  universal  necessities — does  it  not  make  God  every- 
where in  one  sense  ?  Especially  is  this  so  if  God  has  that  knowl- 
edge and  system  over  the  elements  which  all  reason  and  the  facts 
and  attainments  of  science  lead  us  to  believe  He  has.  But  should 
this  intimate  that  the  elements  and  the  visible  and  invisible  forms 
they  have  combined  to  place  in  the  heavens  and  earth,  are  parts  of 
the  person  of  God  ? 

Still  it  is  just  as  reasonable  to  believe  so,  as  to  believe  any  other 
agent  of  God  a  part  of  God.  Begin  once  to  identify  any  person,  spir- 
it, or  angel  with  the  person  of  God,  and  there  is  no  end  until  you 
come  down  to  the  most  physical  forms  apparent  to  the  senses.  If 
Christ  is  God,  then  it  is  an  easy  matter  to  connect  the  next  chief 
agent  in  the  same  relation;  and  if  any  agent  can  be  properly  denom- 
inated God,  then  we  may  enumerate  any  agency  and  say  that  it  is 
God.  When  coming  down  to  inanimate  matter,  which  is  capable' 
of  becoming  the  most  reliable  agent  of  them  all,  we  may  say  that  it 
is  specially  God,  thereby  confirming  in  effect  what  you  will  not 
entertain  as  a  statement.  But  God  is  no  more  identified  with  the 
physical  universe  than  the  operator  on  a  telegraph-wire  is  with  the 
iron  of  the  wire  and  the  electric  current  he  flashes  to  all  parts  of 
the  world. 

But  is  God  a  distributed  spirit  inhabiting  the  vast  universe,  and 
by  that  distribution  of  spirit  overseeing  all  things,  and  confirming 
the  notion  of  His  being  everywhere  in  person  at  the  same  time  ?  To 
this  inquiry  we  answer,  that  it  is  much  better  to  receive  the  simple 
statement  that  God  is  everywhere,  which  the  completeness  of  His 
universal  government  and  agency  will  justif}^  than  to  make  such  an 
explanation.  This  is  the  way,  too,  we  retain  children  by  brief 
statements,  which  their  better  experience  learns  to  modify. 

If  we  are  come  to  an  age  in  which  we  are  to  receive  any  explana- 
tion, we  are  not  to  receive  that  which  is  the  most  improbable,  and 
contrary  to  what  our  observation  teaches  as  far  as  we  can  see  in  the 
earth,  or  be  enabled  to  reason  of  the  heavens.  The  idea  of  a  per- 
son ;s  one  of  concentrated  faculties  and  parts.  That  which  is  dis- 
tributed as  an  intelligence,  must  take  distinction  in  separate  per- 
sons. A  distribution  of  inanimate  matter  cannot  be  effected  but  by 
the  multiplicity  of  separate  forms. 

What  limit  will  you  give  to  the  presence  of  a  person  ?  Is  it  the 
mere  space  his  body  will  occupy,  as  far  as  his  hands  can  reach,  or 


486  MYSTERY. 

as  far  as  his  eyes  can  discern  ?  If  his  presence  comprises  the  space 
within  the  reach  of  his  voice  and  sight,  or  within  the  range  of  his 
prompt  and  effectual  action;  what  shall  we  say  of  the  presence  of 
Him  whose  rod  of  correction,  for  all  purposes  of  government,  is  ever 
complete  in  the  inanimate  creation?  Shall  a  selection  of  matter 
give  to  the  creature  the  eye,  and  the  Creator  find  no  medium  in  the 
elemental  limits  to  discern  the  actions  and  thoughts  of  men?  Shall 
kings  and  rulers  enlist  all  the  agencies  of  the  natural  world  to  make 
their  government  prompt  and  complete,  and  the  Great  God  lack  to 
utilize  his  handiwork? 

Can  philosophy  and  science  reveal  a  track  reaching  from  earth  to 
heaven,  filling  the  universe  with  untold  possibilities,  and  yet  God 
make  no  use  of  the  way?  Must  it  be  necessary  that  the  Almighty 
be  deprived  of  the  pillars  and  dependencies  of  His  own  tabernacle, 
and  in  order  to  meet  the  necessities  of  every  place  dissolve  in  parti- 
cles like  the  dews  of  the  morning,  and  scatter  about  the  universe, 
contrary  to  every  conceivable  notion  of  personality?  No;  let  us 
rather  return  to  the  simple  statement,  and  believe  that  His  eye 
*  searches  all  secret  places  and  thoughts,  and  that  He  is  everywhere 
in  a  sense  that  is  complete  for  all  the  purposes  which  His  oversight 
demands. 

But  to  the  next  notion.  Is  God  three  or  more  in  number  and 
person?  So  said  the  ancient  idolators;  and  in  spite  of  the  contrary 
statements,  commencing  with  the  first  commandment  and  occurring 
all  through  the  revealed  writings,  so  say  the  orthodox  creeds  of  to- 
day. It  is  time  now  to  make  the  fact  that  this  notion  maintains  its 
hold  in  some  form,  an  argument  that  it  is  true,  for  it  seems  that  the 
individuality  of  God,  and  His  unequaled  character,  cannot  be  al- 
lowed; and  that  when  there  are  a  hundred  statements  in  favor  of 
His  unity,  a  comparatively  small  number  of  ten,  having  the  appear- 
ance of  plurality,  are  made  to  prevail  over  the  majority,  so  as  to 
retain  the  world  in  the  old  grooves. 

Finally,  is  God  of  no  bodily  essence? 

The  plurality  of  God  has  already  been  treated  of  on  the  subject 
of  Daniel's  four  symbolic  beasts;*  but  what  of  this  notion  which 
makes  an  explanation  of  the  person  and  existence  of  God,  the 
most  proper  definition  of  a  void  and  nonentity,  of  which  a  man  can 
conceive?  "Without  body  or  parts,  and  of  no  bodily  essence." 
How  would  you  describe  and  define  the  space  where  nothing  exists, 
better  than  by  introducing  this  description  ?  Yet,  this  is  the  one 
that  explains  of  a  Being,  who  made  all  visible  things,  and  has  still 
filled  space  with  forms  that  cannot  be  seen.     This  idea  must  be 

*  See  pages  361 ;  371  to  397. 


MYSTERY.  487 

wrong.  It  is  the  opposite  extreme  of  that  which  makes  God  and 
all  visible  matter  identical,  and  is  as  absurd  as  any  statement  that 
can  be  made  respecting  the  subject. 

To  say  that  my  body  and  soul  are  formed  of  matter  of  some 
bodily  substance,  does  not  identify  my  personality  with  yours, 
which  is  also  formed  of  the  same  kind  of  substance.  To  say  that 
the  soul  is  a  spirit  and  different  from  the  body,  does  not  suppose 
that  the  soul  has  no  bodily  essence.  What  is.  spirit,  but  a  more 
refined  order  of  matter?  Many  elements  evade  the  senses,  and  yet 
are  of  such  a  nature  as  to  occupy  space  and  show  weight.  That 
which  is  of  no  bodily  essence  cannot  be  attracted  to  the  earth,  so 
that  if  weight  pertains  even  to  invisible  things,  the  spirit  which 
cannot  be  seen,  nevertheless,  may  possess  both  body  and  parts. 
Nothing  can  have  an  existence  animate  or  inanimate,  without  some 
bodily  essence.  The  soul  that  leaves  th6  body  at  death,  departs 
out  of  its  tabernacle  of  clay.  But  how  can  a  thing  depart  and 
go  away — how  can  it  even  be  called  anything,  if  there  is  nothing 
of  it.  If  there  is  no  form  or  body  to  it,  it  cannot  depart,  any  more 
than  a  vacuum  in  space  can.  One  of  two  things  you  must  allow, 
about  the  soul's  departure  at  death,  viz  ,  either  that  the  soul  is  a 
mere  name  of  the  appearance  which  the  human  organism  presents 
in  life,  or  that  it  is  a  bodily  essence  that  departs  out  of  its  dwell- 
ing, having  a  bodily  configuration  like  all  conceivable  things  that 
may  occupy  a  vacancy.  There  are  a  certain  number  of  elements 
throughout  the  natural  creation,  that  we  find  utilized  in  all  grades 
of  life.  That  which  composes  the  soil  and  the  rocks  of  the  solid 
earth  is  also  made  to  be  the  essence,  substance,  and  body  of  trees 
and  plants. 

The  same  composites  of  soil  and  rocks  compose  the  bodies  of 
animals;  and  men,  live  and  move  and  have  visible  existence  through 
the  same  elements.  Now,  if  the  physical  elements,  in  the  first 
place,  embrace  a  great  diversity  of  matter,  among  which  are  the 
most  spiritual  forces  men  have  yet  encountered,  and  in  the 
second  place,  we  find  those  same  elements  utilized,  in  all  grades  of 
existences  that  we  are  able  to  analyze,  is  it  not  exceedingly  probable 
that  they  also  occupy  the  sphere  of  the  spiritual  world,  and  make 
the  essential  substance  of  spiritual  existence.  And  if  they  enter 
that  sphere,  where  is  the  limit?  Indeed,  there  may  be  other  ele- 
ments known  to  men,  not  yet  discoverable  under  the  laws  of  this 
life,  and  yet  those  elements  not  be  essentially  different  as  to  the 
general  characteristics  of  a  substance. 

Now  the  question  comes  closer.  If  it  is  possible  for  the  elements 
to  form  the  essence  of  the  spirit,  and  it  is  possible  that  there  are 


488  MYSTERY. 

others  of  a  yet  more  refined  nature,  what  connection  may  the  per- 
son and  existence  of  God  have  with  those  substances?  Say,  if  you 
will,  that  the  existence,  character,  and  superiority  of  God,  make 
it  probable  that  there  are  elements  of  an  exceedingly  spiritual  sub- 
stance, which  are  appropriated  exclusively  for  the  bodily  essence  of 
the  Creator,  and  that  they  do  not  enter  into  the  composition  of 
other  souls;  but  say  not  that  God  is  of  no  bodily  essence,  without 
a  substance  and  medium  of  intelligence,  a  perfect  nonentity,  not 
admitting  of  a  reality  to  which  the  affections  of  the  soul  can  direct 
themselves,  and  to  which  the  individual  nature  of  man  cannot  look 
for  sympathy  and  comfort. 

Then,  you  will  ask,  has  God  the  bodily  members,  hands  and 
arms,  like  men;  and  is  the  person  and  likeness  of  men  an  index 
to  what  is  the  person  of  God?  To  this  we  answer  that  hands 
and  arms  are  appropriate  to  the  present  necessities  of  men.  The 
same  may  be  said  of  his  whole  physical  system.  The  present  form 
of  body  is  a  pattern  the  soul  has  assumed  and  is  identified  with, 
though  it  is  possible  that  in  every  state  it  may  enter  it  may  not  as- 
sume the  exact  image  of  its  own  proper  configuration.  Therefore, 
if  it  were  necessary,  God  could  Himself  assume,  or  could  make  the 
creature  assume  a  form  differing  from,  or  agreeing  with,  that  pecu- 
liar to  men,  as  the  requirement  may  be. 

However,  God  requires  of  us  both  respect  and  love;  and  it  is 
reasonable  that  He  should  fix  some  ideal  in  our  minds  of  Himself, 
in  order  that  our  affections  may  center  on  something  tangible  and 
comely.  Therefore,  it  is  probable  that  He  has  made  the  highest 
order  of  creation  in  conformity  with  His  own  image,  both  spiritu- 
ally and  physically. 

Our  affections  center  on  each  other,  according  to  an  ideal  form,  and 
that  form  we  have  received  from  the  physical  image  characterizing 
men.  Neither  can  our  affections  be  properly  centered  on  a  mere 
capacity  of  intellect.  We  require  an  attending  image  corresponding 
to  the  physical  outlines  of  men,  and  the  ideal  concerning  the  angels. 
Suppose  that  a  person  who  was  renowned  for  every  good  quality  of 
mind  and  heart  should  be  presented  to  us  for  to  receive  the  respect 
and  affection  which  his  ability  and  virtue  would  naturally  incite  ; 
but  when  we  should  ascertain  the  full  facts  respecting  him,  we  find 
that  his  form  is  different  from  the  established  organism  of  man,  and 
from  all  the  persons  we  are  wont  to  love;  and  who  have  exercised  the 
qualities  of  intellect  through  certain  well-defined  mediums  and  feat- 
ures. Suppose  that,  instead  of  possessing  a  face  with  that  match- 
less mold  which  the  Creator  has  made  to  express  the  changing  sen- 
timents of  the  mind,  as  lighting  with  pleasure  or  lowering  with 


MYSTERY.  489 

frowns,  and  varying  with  all  the  delicate  emotions  of  the  souls, 
we  should  find  a  void  of  features,  and  the  organs  of  sense  blended 
in  an  uncertain,  indefinable  shape,  like  some  chance  attachment  on 
an  unsightly  object.  In  such  a  case,  the  ideal  to  which  we  are  ac- 
customed to  center  our  affections  is  outraged,  and  the  most  perfect 
qualities  and  powers  of  intellect  will  not  secure  the  respect  that  the 
benevolence  and  capacities  of  the  individual  call  for.  Now,  the 
situation  is,  that  under  the  circumstances  of  this  life,  and  with  the 
ideal  we  have  of  God,  we  are  required  to  love  Him  above,  or  at  least 
equal,  to  any  other  object.  If,  therefore,  the  person  of  God  differs 
essentially  from  the  ideal  which  the  image  of  man  presents,  the  per- 
fect admiration,  love  and  worship  required  of  us  is  an  impossibility. 

On  the  same  principle,  if  the  spirits  of  men  are  materially  differ- 
ent from  what  is  indexed  by  the  bodily  form  of  men,  we  can  neither 
look  forward  with  pleasant  anticipation  of  reunion,  nor  awake  to  a 
change  of  the  order  involving  different  forms  from  that  to  which  so 
many  pleasant  associations  cling  indellibly,  without  realizing  that 
the  features  of  our  friends  are  marred,  and  the  pleasant  counten- 
ances who  were  wont  to  cheer  and  bless  our  life,  were  ruthlessly 
effaced  or  annihilated  in  a  new  order. 

The  truth  of  this  matter  is  governed  by  the  principle  and  custom 
of  benevolence.  God  would  have  us  view  the  future  from  the 
stand-point  of  earth,  and  from  the  dearest  and  holiest  affections  of 
which  the  earth  is  capable.  If  it  will  outrage  the  ideal  of  comeliness 
we  have  received  from  the  pattern  and  image  of  men,  to  believe 
that  in  the  spirit-world  the  image  will  be  changed,  then  it  is  evidence 
that  that  image  will  not  be  changed. 

If  it  is  inconsistent  with  our  obligations  to  love  and  worship  God, 
to  believe  that  his  likeness  and  person  are  not  materially  different 
from  that  of  men,  then  the  evidence  is  in  favor  of  believing  that  man 
is  indeed  both  soul  and  body  in  the  image  of  the  Creator,  and  that 
the  bodily  likeness  we  behold  in  the  earth  is  the  one  essentially  es- 
tablished in  spiritual  existences  reaching  up  to  the  eternal  God.  Do 
you  wish  to  believe  that  your  dearest  friend,  your  affectionate  wife, 
or  your  loved  child  will  be  presented  to  you  in  another  world  in  the 
likeness  of  a  fruit,  stone,  or  any  other  pattern  of  nature  or  form  of 
chance  contained  in  the  visible  world,  save  that  in  which  you  and 
they  have  lived  and  associated  together  ?  Would  you  believe  that 
the  great  God  is  as  nothing  when  approached  by  descriptions,  or 
that,  distributed  like  the  mist  and  rarefied  elements.  His  person  is 
as  broad  as  the  extent  of  creation,  and  can  at  most  be  manifest  in 
the  shapeless  clouds  and  vapory  particles  of  inorganic  substance? 
Will  you  not  rather  believe  as  reason  teaches,  as  God  has  estab- 


490  MYSTERY. 

lished,  and  as  social  and  benevolent  custom  and  principle  demand 
that  you  shall  ? 

"We  are  now  come  to  another  list  of  subjects,  in  which  example  is 
the  illustrative  guide  to  what  modification  other  notions  of  the  day 
are  to  receive. 

Twelve  cities  remained  to  the  family  of  Merari  from  the  tribes  of 
Zebulun,  Reuben,  and  Gad  ;  so  that  the  subjects  are  punishment, 
Christ,  and  angels,  respectively. 

This  family  in  its  first  generations  is  noted  as  divided  into  two 
principal  heads ;  which,  as  has  been  explained,  indicate  religious 
and  philosophical  system.*  Therefore,  what  will  examples  from 
this  quarter  influence  us  to  believe  respecting  the  remaining  ideas 
in  the  foregoing  list  ? 

Concerning  punishment :  Is  it  only  in  this  life  ?  Is  it  endless  ? 
Is  it  annihilation,  and  is  it  specially  deferred  ? 

The  second  and  last  of  these  questions  have  already  been  consid- 
ered.f  The  last  one  came  in  relation  to  the  subject  of  judgment, 
and  the  second  was  suggested  by  the  figure  of  Daniel's  four  beasts. 

The  first  of  the  two  remaining  ones,  viz.,  whether  punishment  is 
only  in  this  life,  has  also  been  touched  upon,  and  deemed  to  require 
a  negative  answer,  on  the  ground  that  punishment  is  necessarily 
embraced  in  the  eternal  principle  of  judgment  characteristic  of 
God's  government,  and  therefore  must  apply  to  all  times. 

It  only  remains  to  be  said,  on  these  three  points,  'that,  if  you  will 
subject  them  to  the  philosophical  view  of  religion,  they  will  be 
placed  in  a  different  interpretation,  and  hold  good  as  propositions 
only  by  limiting  them  by  numerous  circumstantial  conditions.  But 
as  this  has  been  done  throughout  this  work  in  the  general,  and  par- 
ticularly on, the  subjects  referred  to,  we  will  leave  them  with  the 
sense  of  justice  and  judgment  of  the  reader. 

The  remaining  notion  is,  that  the  wicked  shall  be  annihilated, 
and  that  this  is  the  main  feature  of  future  punishment. 

First,  you  will  say,  what  God  can  create,  he  can  destroy.  True ; 
but  He  is  supposed  to  create  with  an  object ;  and  can  it  be  that  the 
object  in  the  creation  of  any  reasonable  soul  is  one  of  temporary 
life,  evil  influence,  and'  ultimate  destruction?  You  will  refer  to 
Pharaoh,  and  say  that  he  was  a  vessel  of  wrath  made  to  be  taken 
and  annihilated.  True  it  was  that  he  was  stubborn ;  but  it  is  also 
said  that  the  Lord  hardened  his  heart.  This  explanation  goes  to 
show  that  he  was  one  of  those  individuals  who,  from  some  pre- 
existing reason,  was  under  sentence  for  a  period  during  which  no 
facility  of  faith  and  repentance  was  intended  to  be  thrown  in  his 

*  See  page  422.  t  See  pages  391  to  397;  459  to  463. 


MYSTERY.  491 

way ;  but  rather  the  contrary.*  The  necessities  of  prophetical 
scripture  demanding  that  a  very  rebellious  subject  should  be  made 
to  typify  the  sensual  selfishness  of  the  world,  the  regions  of  the 
condemned  were  searched  and  a  person  whose  heart  was  destined  to 
be  hardened  for  a  period,  under  any  circumstances,  was  brought  to 
the  earth.  Even  though  made  king  of  Egypt,  the  fact  is  in  harmony 
with  the  sentence  of  tribulation  he  is  presumed  to  have  received ; 
for  the  kingdoms  of  the  world  can  easily  be  made  to  receive  a  crown 
of  thorns.  In  fact  the  star  of  Israel  perplexed  the  life  of  Pharaoh, 
and  distressed  him  until  the  Red  Sea  covered  his  remains.  Pharaoh, 
therefore,  being  called  to  the  earth,  and  declared  to  be  raised  up  for 
the  special  purpose  of  manifesting  a  stubborn  nature,  had  his  heart 
hardened  on  the  principle  of  pre-existent  facts ;  and  if  he  had  not 
been  called  to  earth  as  he  was,  still  he  would  lack  the  facility  of 
faith  and  favor  which  his  sentence  had  fixed  for  a  set  period.  Hence 
all  the  determinate  purpose  that  appears  in  his  case  to  make  him  an 
individual  created  to  be  destroyed,  is  accounted  for  on  the  simple 
principle  that  clouds  the  countenance  of  the  parent  and  rejects  the 
overtures  of  the  child  for  a  season,  according  to  a  healthy  policy  of 
government. 

Now,  men  under  condemnation  and  still  impressed  with  a  notion 
that  they  are  abused,  as  is  generally  the  case,  present  the  proper 
specimens  of  foolhardy  desperation  to  be  of  service  in  the  peculiar 
case  we  have  before  us,  where  the  signs  of  revelation  were  to 
shadow  on  the  future,  and  where  a  type  of  powerful  opposing  in- 
fluences was  necessary. 

But  this  notion  is  much  harbored  by  the  use  of  the  term  "  de- 
stroy," as  used  in  the  sacred  writings.  Such  sentences  as  that  the 
"  wicked  shall  be  destroyed,  root  and  branch,"  are  interpreted  to 
mean  the  annihilation  of  soul  and  body  together. 

However,  we  suggest  that  the  appearances  from  life's  standpoint 
readily  account  for  this  manner  of  expression.  When  the  wicked 
are  removed,  especially  when  visited  with  remarkable  judgments, 
involving  their  death,  the  appearance  is  one  of  destruction  of  body 
and  soul,  because  their  bodies  decay,  and  the  soul  that  exercised 
their  influence,  by  the  act  of  destroying  their  bodies,  is  no  more  to 
be  observed.  Hence,  many  expressions  of  the  sacred  writings  are 
accounted  for  by  supposing  them  to  be  dictated  by  life's  appear- 
ances. Nothing  is  more  natural  than  that  this  should  be  the  case, 
while  yet  no  inspired  instruction  was  intended  relating  to  the  dis- 
position of  the  souls  of  the  wicked. 

If  we  do  not  let  this  consideration  have  a  bearing,  we  shall  have 

*  See  page  461. 


492  MYSTERY. 

many  scriptural  passages  in  the  aspect  of  denjdng  the  immortality 
of  the  soul,  even  of  the  most  righteous,  and  making  our  present 
organism  the  only  manifestation  of  life.  If  we  do  not  let  it  have 
a  bearing,  we  will  make  one  agent  of  the  scriptures  resist  another 
to  the  teeth,  destroying  the  harmony  of  the  whole,  and  heaping  up 
absurdities  sucJi  as  are  plentifully  illustrated  already. 

If  we  do  give  proper  place  to  this  circumstantial  condition,  there 
will  be  found  no  term  in  the  whole  Bible,  necessarily  implying  an 
annihilation  of  the  souls  of  any  persons,  nor  yet  of  the  death  of 
the  spirit  with  the  body. 

Further:  If  we  give  place  to  this  modifying  condition,  the  asser- 
tion that  the  soul  sleeps  with  the  body  until  the  morning  of  the 
resurrection,  will  be  denied,  and  many  other  errors  will  fall  as  a 
consequence.  In  short,  if  we  will  apply  the  principle  that  even 
now,  under  a  more  direct  system  of  language,  is  apparent,  the  diffi- 
culty is  removed.  Suppose  we  speak  of  the  sun:  do  we  not  do  so 
in  the  light  of  appearance,  and  say  that  she  rises  in  the  east  and 
sets  in  the  west?  How  many  expressions  pervade  the  writings  of 
men  and  enter  into  common  conversation,  based  on  this  appearance 
of  the  sun's  motion.  Yet  the  sun  does  not  rise  and  set,  strictly 
speaking,  but  the  earth  in  its  motion  gives  it  that  aspect.  The 
destruction  of  the  wicked  by  famine,  disease,  and  the  sword,  is  the 
semblance  of  annihilation,  and  consequently  the  scriptures  come  to 
us  laden  with  terms  and  expressions  founded  on  that  appearance. 

The  awful  fact  of  death  has  been  dwelling  in  the  minds  of  men 
in  all  ages,  and  their  observation  has  not  failed  to  realize  how  the 
death  of  the  body  has  hushed  the  expressions  of  the  soul.  There- 
fore, the  wise  men  who  have  framed  proverbs  of  life's  realities,  the 
prophets  who  have  made  use  of  the  signs,  terms,  and  common  prin- 
ciples of  language,  and  the  apostles  who  understood  mysteries,  but 
withheld  their  knowledge,  have  all,  either  spoken  in  the  aspect  of 
this  life,  or  availed  themselves  of  its  appearances  to  veil  and  seal 
up  their  instructions.  Hence,  what  is  the  use  of  forcing  the  long 
list  of  quotations,  wrested  in  violence  to  the  subjects  on  which  they 
were  dropped,  or  dragged  from  the  figures  of  speech  so  ready  at 
hand  in  all  the  Bible  ?  They  should  not  suggest,  argue,  or  confirm 
the  notion  of  annihilation  of  souls,  unconscious  state  of  the  dead, 
or  anything  else,  save  that  to  which  they  properly  belong,  and 
which  only  the  whole  circumstances  of  the  terms  can  show. 

If  the  terms  of  scripture  may  not  imply  this  doctrine,  it  is  left  to 
reason  to  pronounce  upon  it.  If  it  be  left  to  reason  to  suggest  it, 
it  will  never  have  an  existence,  in  connection  with  a  faith  that  en- 
tertains any  possibility  of  future  existence  at  all.     It  supx3oses  a  too 


MYSTERY.  493 

dreadful  experiment  with  the  souls  of  men,  to  create  them  and  then 
destroy  them,  that  is  not  in  harmony  with  the  character  we  all  be- 
lieve God  to  possess. 

It  implies  a  lack  of  success  and  recourse  in  God's  government 
that  is  incompatible  with  His  wisdom.  It  harbors  terror  and  dis- 
trust that  is  opposed  to  the  best  interests  of  the  creature,  and  serves 
the  purpose  of  God  less  than  a  plan  that  is  more  commendable  to 
our  reason,  and  calculated  to  insure  love  and  confidence. 

Finally,  it  is  unjust  to  those  whom  it  should  unfortunately  affect; 
for,  if  the  creature  receives  an  existence  without  his  own  will  or 
pleasure,  and  such  a  one  as  is  not  capable  of  being  successfully 
carried  over  the  difficulties  of  perfection,  the  mere  mercy  of  its 
destruction  cannot  atone  for  the  travail  of  spirit  it  has  suffered 
until  it  encounters  the  dreadful  fact  of  its  incapacity. 

These  are  self-evident  propositions,  and  need  not  be  enlarged 
upon.  The  doctrine,  therefore,  does  not  commend  itself  to  our 
judgment  as  being  a  feature  in  God's  government. 

However,  though  absolute  annihilation  may  not  be  entertained, 
the  possibilities  of  the  free  wills  of  the  creature,  may  render  it 
necessary  to  apply  a  weakening  process  which  is  allied  to  destruc- 
tion. 

The  scriptures  certainly  make  frequent  mention  of  severe  dis- 
cipline, wherein  the  spirit  is  broken,  and  the  object  of  change  and 
repentance  is  attained.  To  what  extent  that  this  may  be  necessary 
in  any  case  is  hard  to  conjecture,  but  still  the  principle  must  be 
allowed,  for  it  is  none  other  than  that  on  which  the  whole  typical 
law  hinges,  and  which  all  the  education  and  training  of  life  illus- 
trates. Indeed,  men  should  fear  God,  who  is  able  to  waste  the 
soul,  without  annihilating  its  being,  and  who  will  do  so  to  the  ex- 
tent that  is  necessary.  For  this  reason  the  sons  of  the  morning  are 
cast  down,  and  the  proud  and  rebellious  take  a  position  in  the  dust. 
For  this  reason  devils  come  to  the  scourge,  and  desperate  selfish- 
ness books  its  victims  to  the  eternal  fires.  For  this  reason  we  suffer 
and  pine  away,  until  the  spirit  is  faint  through  the  destruction  of 
vanity  and  the  commotions  of  the  soul,  that  wastes  the  elements  of 
offense.  To  conclude,  let  us  say  there  is  no  reason  for  man  to  be 
proud,  though  he  be  immortal,  and  no  reaspn  to  believe  that  he 
shall  be  annihilated  because  he  has  tried  the  experiment  of  wicked- 
ness. 

The  next  subject  concerns  the  doctrine  of  Christ.  Is  he  the  only 
Savior?  The  notion  that  he  is  the  only  one,  together  with  the 
peculiar  manner  of  believing  in  him,  has  been  a  city  of  refuge  for 
many  who  have  esteemed  themselves  hunted  by  the  revenge  of  the 


494  MYSTERY. 

Adamical  condemnation.  In  other  words,  whatever  condemnation 
has  been  raked  up  and  made  to  rest  against  the  race  of  men,  and 
coming  from  no  fault  of  their  own,  is  made  ineffectual  through  the 
merits  of  Christ  as  the  only  savior  and  redeemer  of  men.  Hence 
the  application,  in  one  sense,  of  the  city  from  the  tribe  of  Eeuben, 
agreeing  with  the  notion  of  Christ  as  the  only  savior.  The  city 
was  one  for  refuge  for  the  manslayer  until  his  case  could  be  heard, 
to  see  whether  or  not  he  was  indeed  innocent,  or  deserved  death. 

As  the  faith  of  the  times  has  rested,  men  in  the  notion  that  Christ, 
the  only  savior  and  atonement  of  men,  has  freed  us  from  the  con- 
demnation of  both  Adam  and  the  law,  we  simply  invite  attention 
to  the  fact,  to  show  that  this  notion  is  the  mystical  city  of  refuge 
intended  by  the  type.  AVe  have  only  to  add  that  that  notion,  in 
a  modified  sense,  can  yet  hold  good  as  a  spiritual  city  of  refuge, 
though  in  the  strict  sense  we  shall  undertake  to  say  that  Christ  is 
not  the  only  savior.  How  can  we  say  or  believe  otherwise,  when 
the  means  of  grace  and  help  are  interwoven  in  all  the  institutions  of 
this  life,  and  engage  the  efforts  of  the  angels  above,  and  the  energies 
and  capacities  of  multitudes  in  the  earth.  In  the  name  of  common 
sense,  in  what  does  salvation  consist?  Is  it  not  a  mere  attainment 
in  wisdom  and  perfection  that  secures  us  happiness  according  to 
the  divine  purpose  and  provision?  Is  it  anything  more  than  this? 
It  will  puzzle  us  to  define  what  more  it  can  be;  and,  if  it  consist  in 
this,  every  help  and  every  person  that  shall  contribute  to  that  at- 
tainment is  a  savior;  for  that  which  enables  to  reach  an  attainment 
whereby  we  are  saved  from  wrath  and  suffering  is  a  savior,  as  far 
as  it  shall  contribute  to  that  end.  Shall  we  refer  again  to  the  sages, 
prophets,  apostles,  and  just  men  of  every  age,  whose  influence  have 
been  directed  to  swell  the  tide  of  moral  example,  and  consummate 
the  light  and  liberty  of  our  times?  Christ,  the  only  savior  in  the 
face  of  all  the  bright  examples  that  sacred  and  profane  history  can 
furnish  I  Christ,  the  only  savior,  in  the  strict  sense,  is  impossible, 
whilst  we  realize  the  workings  of  principle,  system,  custom,  and  ex- 
amples, and  the  efforts  and  influence  of  persons  innumerable.  It  is 
absurd  to  make  the  statement  in  this  brief  form  under  any  circum- 
stances admitting  of  an  explanation.  But  you  will  say  that  it  is 
Christ  working  through  all  these  means,  and,  therefore,  it  is  Christ 
after  all.  To  this  we  answer  that  it  easier  to  make  these  sweeping 
statements  than  to  explain  precisely  where  they  are  at  fault.  How- 
ever, it  ought  to  be  allowed  that  men  have  some  little  individuality 
about  them,  especially  when  they  are  to  be  called  into  judgment. 
If  every  good  act  you  may  perform  is  to  be  ascribed  to  Christ,  and 
every  bad  one  to  the  devil,  wherein  lies  your  own  individuality  ? 


MYSTERY.  495 

Therefore,  if  there  is  any  ground  left  for  you  to  operate  on  your 
own  responsibility,  and  you  operate  for  good,  you  become  a  savior 
to  those  whom  your  good  action  may  help,  to  the  extent  it  may 
help  him,  and  Christ  has  nothing  to  do  with  it.  E\en  God,  to  whom 
can  be  ascribed  the  main  influence  for  good,  does  not  cover  our 
personality,  and  attribute  to  Himself  all  our  right  acts.  If  He  were 
to  do  so,  he  would  become  accountable  for  their  lack,  whereas, 
the  fact  is  He  is  bringing  us  into  judgment  all  the  time  for  lacking 
righteousness. 

The  statement  that  Christ  is  the  only  savior  cannot  hold  good  in 
the  strict  sense;  we  shall,  therefore,  seek  for  the  sense  in  which  it 
can  hold  good,  and  at  the  same  time  give  some  answer  to  the  other 
extreme  that  denies  that  Christ  is  the  Messiah.  Perhaps  all  that 
is  necessary  for  the  purpose  of  showing  what  view  can  account  for 
the  statement,  is  to  refer  the  reader  to  suggestions  made  on  the 
subject  in  other  parts  of  this  work.*  Still  a  repetition  can  be 
made  in  brief  that  Christ  is  the  only  savior  of  the  scriptural 
declaration.  That  is,  seeing  that  the  scriptures  declared  of  a  certain 
person  who  was  to  effect  a  great  good,  and  as  it  was  definite  about 
that  description,  and  demanded  that  a  certain  person  whom  it  an- 
ticipated should  appear  in  the  fulfillment,  it  thereby  became  cen- 
tered on  one  person,  and  none  other  could  fill  the  office.  When, 
therefore,  this  person  came  and  was  rejected,  and  the  apostles 
found  that  their  efforts  in  the  interest  of  -the  new  faith  w^ere  opposed 
by  the  Jews,  it  became  necessary  that  they  should  be  emphatic  about 
the  claims  of  Christ.  And  because,  even  in  the  Jewish  idea,  the 
the  person  of  the  Messiah  was  associated  with  deliverance  of  some 
kind,  the  apostles  took  occasion  to  be  emphatic  about  Christ's 
claims  as  a  savior. 

This  is  not  all.  The  scriptural  idea,  and  the  one  that  the  Jews 
accepted,  was  that  the  Messiah  should  work  out  a  lasting  deliver- 
ance, and  be  the  principal  in  that  salvation,  whatever  it  might  be. 
Therefore,  the  apostles  finding  it  continually  necessary  to  offset 
the  disparagements  of  the  Jews,  who  were  disappointed  in  a  tem- 
poral salvation,  made  their  statements  with  reference  to  the  par- 
ticular person  the  Jews  expeotfed;  and  asserted,  under  a  more 
spiritual  view  of  what  deliverance  was  intended,  that  there  was  none 
other  name  under  heaven  whereby  men  could  be  saved,  except  the 
name  of  Christ.  This  they  said,  not  because  the  statement  was 
strictly  and  literally  correct,  but  because  that  Christ  was  the  only 
person  to  fulfill  the  leadership  that  the  scriptures  had  noted,  and 
which  the  Jews  expected  in  the  person  of  the  Messiah. 

♦See  pages  371  to  397. 


496  MYSTERY. 

The  opposition  of  the  Jews  affected  the  apostles  and  their  con- 
verts, in  the  following  manner:  They  would  say  to  the  Gentile 
converts,  do  not  hear  those  men;  when  the  Messiah  shall  come, 
He  will  teach  us  what  to  do  and  show  you  all  moral  obligations,  so 
that  you  may  be  freed  from  all  manner  of  condemnation,  for  it  is 
written.  He  shall  be  the  light  of  the  Gentiles  and  the  glory  of  thy 
people,  Israel. 

This  manner  of  influence  was  calculated  to  check  the  christian 
faith,  and  prevent  its  hold  on  the  Gentiles.  It  became  necessary  to 
make  pointed  mention  of  the  office  of  Christ,  and  to  magnify  the 
mere  superintendency  the  scriptures  allotted  to  his  person,  by 
extreme  offsetting  statements.  Hence,  the  offsetting  statements 
were  equal  to  the  disparagements,  leaving  the  real  truth  in  a 
medium  between  the  Jewish  and  Christian  notions.  But,  you  will 
say  that  this  ought  not  to  be  the  case;  and  if  the  Bible  is  an  in- 
spired book,  its  statements  ought  to  be  strictly  and  literally  true. 
To  this  we  answer,  that  the  slightest  observation  of  its  pages  will 
show  at  least,  that  it  is  not  so;  make  what  you  may  of  the  fact. 
But  we  account  for  it  on  the  same  principle  that  influences  men 
and  their  statements  in  these  times,  and  by  the  theory  that  revealed 
instruction,  is  subject  to  the  conditions  and  circumstances  attend- 
ing its  expression. 

But,  is  Christ  not  the  Messiah  and  Savior,  to  the  extent  the  proph- 
ets foretold  and  described  of  Israel's  deliverer?  Is  the  idea  of 
salvation  so  embodied  in  the  office  and  person  of  the  Messiah,  that 
without  his  aid,  religious  progress  would  be  jeopardized,  thereby 
justifying  the  apostle  in  saying,  that  there  was  none  other  name 
given  under  heaven  whereby  we  could  be  saved  except  that  of 
Christ.  Is  it  true,  then,  in  any  sense?  We  have  suggested  before 
on  this  subject,  that  it  seemed  a  religious  necessity  that  some  per- 
son's experience  should  be  pushed  in  advance  of  the  regular  prog- 
ress of  the  age,  and  of  his  own  natural  standard  for  the  time.* 
Not  being  able  to  conceive  any  way  in  which  this  could  be  done, 
except  by  a  special  devotion  that  would  deny  the  subject  the  pleas- 
ure legitimate  to  the  creatures  progress  at  all  times,  and  except  by 
training  him  in  the  order  and  manner  that  will  best  secure  experi- 
ence, we  have,  therefore,  advanced  the  theory  that  Christ,  the  first- 
born of  every  creature,  was  selected  to  be  forced  into  a  precocious 
manhood,  if  you  will,  in  order  to  meet  and  arrange  the  intricate 
mental  difficulties,  which,  by  the  sure  law  of  cause  and  effect,  would 
ultimately  confuse  the  struggling  creation,  and  put  progress  at 
defiance. 

*  See  pages  378  to  380. 


MYSTERY.  ^^--ii:=*t 497 

Now,  if  tbis  theory  is  at  all  correct,  (and  it  is  evident  that  the 
scriptures  teach  something  of  this  kind)  we  have  the  person  and 
office  of  Christ  as  a  necessity,  which,  because  of  a  prepared  adapta- 
tion, securing  to  him  a  capacity  above  others  of  his  fellows,  cannot 
be  filled  by  any  other  creature.  Therefore,  if  salvation  is  identical 
with  progress,  and  Christ  is  indispensible  to  progress,  he  becomes 
a  savior  in  a  sense  that  will  further  justify  the  extreme  statements 
of  the  apostle.  However,  the  limit  to  the  statement  can  be  illus- 
trated by  supposing  a  number  of  persons  to  be  in  the  water,  wBere 
none  of  them  could  help  themselves,  but  you  appearing  on  the 
scene,  remove  one  after  another,  who,  immediately  turn  saviors  on 
their  own  account  and  help  to  remove  the  distressed.  Still  another 
illustration  should  modify  this  one,  so  as  to  place  Christ  and  his 
fellows  in  their  true  relation.  Suppose  that  someone  rescues  us 
from  death,  when  yet  a  child,  and  in  manhood,  we  be  the  means 
of  saving  your  life,  where  is  your  particular  gratitude  directed  to 
the  person  who  rescued  us,  or  to  us  who  was  made  your  savior 
direct.  It  is^evident  in  this  case,  that  if  we  had  not  been  rescued, 
you  could  not  have  been  saved  by  us,  yet  you  are  all  gratitude  to 
us.  So  it  is  with  Christ;  though  his  sacrifices  and  sufferings  may 
have  been  indispensible  to  the  favorable  positions  we  occupy  to 
help  each  other,  he  will  not  require  that  the  grateful  songs  of  sal- 
vation shall  ignore  the  co-workers  with  him  in  the  great  Creator's 
purpose. 

Is  Christ  not  the  Messiah? 

This,  from  the  Jewish  stand-point,  depends  on  whether  or  not 
the  mission  of  the  Messiah  was  to  save  the  Jewish  nation,  and  de- 
liver it  out  of  the  hands  of  its  oppressors. 

The  manner  of  the  prophets,  beginning  at  first  with  guarded  inti- 
mations, and  gradually  increasing  to  the  bold  and  direct  state- 
ments of  the  Messiah's  spiritual  office,  ought  to  have  prepared  the 
people  to  consider  the  temporal  restoration,  out  of  the  objects  of 
that  mission;  especially  when  God  had  declared  through  the  pro- 
phets that  He  delighted  no  more  in  literal  sacrifices,  and  that  their 
solemn  feasts  were  not  acceptable,  requiring  rather  justice  and 
judgment,  good  will  toward  each  other,  and  social  propriety. 

The  object  of  maintaining  a  nationality  unaffected  by  outside  in- 
fluences, centered  in  a  desire  to  practice  the  literal  ceremonies,  not- 
withstanding that  God  had  declared  that  He  delighted  no  more  in 
these  things;  and,  insisting  on  their  own  notion,  and  the  long 
established  custom,  they  demanded  that  the  Savior  should  take  up 
the  literal  sword,  and  lead  them  through  the  uncertainties  of  bat- 
tle to  a  successful  result,  when  the  favorite  leader  should  take  the 
32 


498  MYSTERY. 

throne  of  David,  and  reign  in  righteousness  and  wisdom,  after  the 
manner  of  Solomon.  Instead  of  this,  they  saw  an  humble,  grave 
personage  attempting  an  expression  of  righteous  principles,  disre- 
garding the  popular  traditions,  and  having  no  disposition  to  bestir 
himself  to  arouse  the  military  valor  of  the  nation.  The  warlike 
blood  of  Abraham  boiled  in  the  veins  of  his  children,  when  they 
beheld  their  country  overrun  with  strangers,  and  the  favored  seed 
subjected  to  the  exactions  of  the  conqueror;  and  they  looked  with 
coniempt  on  a  person  claiming  to  be  their  promised  deliverer,  who 
would  not  take  hold  like  the  judges,  kings,  and  even  the  prophets 
had  done,  and  by  the  blood  of  war,  and  the  spirits  from  heaven, 
put  the  armies  of  the  alien  to  flight.  They  did  not  comprehend 
the  changed  policy  of  the  divine  government,  nor  the  knowledge 
and  power  of  him  whose  services  had  so  often  been  called  into  re- 
quisition, in  all  the  varying  phases  of  wrath  and  mercy. 

The  answer  to  the  question  as  to  whether  or  not  Christ  is  the 
Messiah,  will  depend  on  the  intent  of  the  Jewish  ceremonies.  If 
they  were  intended  to  be  an  everlasting  performance,  accompanied 
with  the  necessary  national  power  to  make  them  successfully  con- 
tinued, then  Christ  erred  in  ignoring  their  demands,  and  in  not 
seconding  his  claims  to  the  Messiah's  office  by  the  most  vigorous 
efforts  to  bring  the  Jewish  notion  into  a  preponderance  of  power, 
whereby  the  ceremonies  could  be  the  most  successfully  perpetuated, 
because  that  people  were  the  only  ones  who  were  in  sympathy 
with  those  institutions.  If  he  erred  to  this  extent,  and  therefore 
did  not  comprehend  the  object  of  the  law  and  the  necessities  of  his 
o\?n  people,  according  to  the  divine  purpose,  he  could  not  have 
been  the  Messiah.  On  this  point  we  invite  attention  to  the  treat- 
ment of  the  subject  of  the  Jewish  ceremonies,  which  has  been  the 
main  effort  of  this  work.*  From  what  evidence  is  presented  to 
our  observations,  it  does  really  appear  that  there  was  only  the 
necessity  for  those  ceremonies  being  performed  long  enough  to 
make  a  complete  record  of  their  details.  If  we  have  judged  aright, 
and  they  are  mere  figures  of  something  more  important  existing  that 
'  would  and  should  be  done,  then  it  becomes  reasonable  to  think 
that  the  time  should  come  when  the  attention  should  be  turned 
to  the  realities,  and  the  figures  be  left  behind.  Seeing,  therefore, 
that  it  was  the  disposition  of  Christ  to  do  this,  inclining  as  he  did 
to  a  more  spiritual  worship,  it  becomes  exceedingly  probable  that 
he  was  the  Savior,  after  all.  But  whose  Savior?  The  Messiah  of 
the  Jews  particularly?  No;  for  that  system  of  types  committed  to 
the  Jewish  people,  made  them  to  be  continually  in  the  position  of 

*  See  pages  208  to  224  ;  then  276  to  362. 


MYSTERY. 


499 


the  wli«le  household  of  God,  so  that  the  name  of  Israel  was  taken 
•up  by  the  prophets,  to  cover  the  redeemed  from  all  nations.  This 
mysticism  was  well  calculated  to  deceive  a  people  who  were  ever 
ready  to  appropriate  the  special  favor  of  God;  and  when  the  prophet 
rose  to  the  spiritual  appreciation  of  the  Jewish  types,  and  spoke  of 
marvelous  grace  and  mercy  to  the  house  of  Israel  and  to  the  seed 
of  Abraham,  they  believed  it  meant  them  particularly  and  literally. 
When  Christ  attempted  the  practical  application  of  what  the  proph- 
ets caught  in  glimpses  and  visions,  he  was  met  by  a  current  of 
literalism  which  would  monopolize  the  favor  of  heaven  as  prom- 
ised through  the  lively  descriptions  of  the  prophets,  according  to 
the  strict  terms,  and  demand  that  the  star  of  Israel  rise  in  the 
ascendency  and  place  their  Savior  on  the  throne  of  David,  that  the 
glory  of  Solomon's  days  might  return. 

But  is  there  any  evidence  that  Christ  understood  the  meaning  of 
the  ceremonial  law,  even  if  we  are  to  allow  that  it  may  be  done 
away  in  its  fulfillment?     Did  he  put  himself  in  the  office  of  the 
Messiah  understandingly ?    If  so,  did  he  leave  evidence  of  the  fact? 
Now,  he  did  not  do  away  the  tj^pes  and  shadows  of  the  old  order 
without  leaving  a  remnant.     He  instituted  the  signs  of  baptism  and 
the  Lord's  supper,  as  it  is  termed.     In  the  light  of  what  the  cere- 
monial law  reveals,  is  there  evidence  in  the  institution  of  these  two 
signs  that  will  go  to  show  that  the  spirit  of  the  law  was  condensed 
in  them,  and  that  Christ  fully  comprehended  what  remnant  might 
properly  be  continued  ?    Now,  it  appears  that  the  daily  sacrifice, 
extending  up  to  the  seventh  day,  and  including  it,  is  the  general  sub- 
stance of  the  whole  sacrifice.     Therefore,  if  Christ  understood  the 
intent  of  the  whole  law,  whilst  at  the  same  time  he  intended  to  set 
it  aside,  only  leaving  a  more  condensed  form  of  it,  it  is  evident  that 
the  sign  he  leaves  must  be  closely  allied  to  the  daily  sacrifice.     An 
explanation  of  the  daily  sacrifice  reveals  its  lambs  of  the  morning 
and  evening  to  agree  with  the  law  and  system  of  agitation  and  asso- 
ciation.    In  other  words,  the  spirit  of  the  daily  sacrifice  declares 
that  these  principles  are  indispensable.     When  we  carry  the  sign 
further,  and  make  it  culminate  in  an  effect,  as  is  implied  by  addi- 
tional lambs  on  the  seventh  day,  we  have  two  more  systems  indi- 
cated, viz.,  those  of  selection  and  right  principle.     The  whole  spirit 
of  the  daily  sacrifice,  therefore,  when  continued  to  the  seventh  day, 
has  been  explained  to  be  the  shadow  of  two  principles  which  are  in- 
dispensable to  progress,  and  two  others  which  show  the  effect  of 
those  two  prerequisite  ones.     The  prerequisite  ones  are  agitation 
and  association,  as  typified  by  the  lambs  of  the  daily  sacrifice  ;  and 


500  MYSTERY. 

the  effect  is  shown  in  right  principle  and  selection,  as  typified  by 
the  additional  lambs  on  the  Sabbath.* 

This  sign,  therefore,  being  the  general  summary  on  which  all  the 
law  hinged,  was  continued  day  and  night,  and  when  the  nation  was 
in  captivity  and  the  prophets  lamented  for  their  ceremonies,  their 
grievances  seemed  all  directed  toward  the  lack  of  the  daily  sacri- 
fice. Even  when  the  prophets  entered  the' spiritual  scenes  where 
the  type  has  its  fulfillment,  they  still  make  a  remarkable  mention 
of  the  daily  sacrifice.  All  this  shows  that  it  was  important  as  a 
type,  and  general  and  comprehensive  of  the  means  of  progress  in 
its  application  to  realities.  Therefore,  if  Christ  would  condense  the 
whole  ceremony  of  the  law  into  a  less  number  of  signs,  and  omit  the 
daily  sacrifice,  he  must  still  substitute  ones  very  nearly  allied  to  this 
continual  offering.  That  is,  the  meaning  of  both  must  be  identical, 
*  because  they  are  both  a  general  summary  of  progressive  means. 
Seeing,  then,  that  we  have  the  apparent  meaning  of  the  daily 
sacrifice,  what  similarity  do  the  signs  of  baptism  and  the  Lord's 
supper  possess,  when  subjected  to  the  same  principles  of  interpre- 
tation that  gives  us  an  exj)lanation  of  the  daily  sacrifice  ?  Believe, 
be  baptized,  and  you  shall  be  saved,  said  Christ.  It  appears,  too, 
that  the  act  of  baptism  was  a  being  buried  in  water,  making  the 
sign  somewhat  dreadful  and  disagreeable.  Nevertheless,  the  con- 
vert is  to  subject  himself  to  this  sign,  according  to  the  order  of 
Christ.  Then,  viewed  abstractly,  tjie  sign  implies  something  of 
tribulation,  such  as  the  law  and  system  of  agitation  and  association 
ever  bring  to  the  searchers  after  truth,  and  therefore  is  simply  an 
implied  instruction  that  that  is  the  way  of  truth  and  atonement. 
To  say,  be  baptized,  therefore,  would  mean,  subject  yourself  to  the 
S}^stem  of  the  divine  government,  which  has  ordained  that,  in  the 
tribulations  attendant  on  an  association  and  agitation,  you  shall  be 
perfected,  and  thereby  saved  from  ignorance,  eccentricities,  error, 
and  all  those  imperfections  of  character  that  invite  the  reproach  of 
men,  and  call  for  the  judgments  of  God.  The  sign  of  baptism  is 
made  identical  with  the  daily  sacrifice  proper,  and  both  point  to  the 
bitter  truth  that  faces  your  experience  now  and  forever,  viz.,  that  we 
are  to  receive  training  according  to  the  natural  provisions  of  the  di- 
vine system  ;  not  depending  on  the  merits  of  other  men,  but  working 
out  our  salvation  with  the  same  means  and  in  the  same  scenes  where 
the  spirits  of  the  just  have  been  molded  and  modified  to  an  accept- 
able position.  Is  it  a  scene  of  tribulation,  indeed  ?  Ask  the  child 
in  tears  and  grief  over  a  righteous,  law  that  denies  it  its  own  way, 
and  confines  it  to  tasks,  checks,  and  punishments.     Ask  your  own 

*  See  pages  308  to  325. 


MYSTERY.  501 

experience,  that  has  been  so  regulated  and  ripened  by  the  clashing 
interests  of  life  and  the  antagonistic  forces  in  array  against  your 
pride,  folly,  and  ignorance.  The  latter  have  unconsciously  seduced 
you  into  the  battle,  and  they  maintain  the  war-cry,  to  your  own 
tribulation. 

Eight  and  wrong  are  both  eager  for  the  contest,  and  in  slaying, 
you  are  slain;  in  reproving,  you  are  reproved;  in  criticising,  you  are 
criticised;  in  giving  offense,  you  are  offended;  in  contending  for  the 
right,  you  are  confronted  by  the  wrong;  and  in  gaining  experience, 
knowledge,  and  perfection  of  character,  you  must  submit  yourself 
to  the  law  and  system  of  tribulation.  So  says  the  philosophical 
meaning  of  both  the  daily  sacrifice  and  the  sign  of  baptism.  So 
say  the  facts  of  this  life,  and  so  say  the  opening  probabilities  of  the 
future. 

Christ  also  said,  "except  ye  eat  my  flesh  and  drink  my  blood,  ye 
have  no  life  in  you."  He  gave  the  sign  of  the  supper,  which  con- 
sisted in  the  eating  of  bread  and  drinking  of  wine,  attended  with 
the  above  brief  statement.  Now,  what  of  this?  Will  any  under- 
take to  say  that  he  meant  literally  what  he  sa,id?  Yes,  some  even 
do  think  so;  but  the  circumstances  have  removed  the  possibility  of 
their  acting  on  the  literal  interpretation,  so  that  they  are  under  the 
necessity  of  making  some  miraculous  manipulation  of  elements  or 
of  their  faith,  to  meet  the  requirements  of  the  case.  It  seems 
astonishing  that  reasonable  men  should  maintain  such  absurdities, 
and  that  a  book  so  full  of  figures  does  not  suggest  its  philosophical 
character.  Here  was  a  man,  too,  of  whom  the  prophets  said,  and  of 
whom  the  apostles  explained,  that  *'he  opened  his  mouth  in  para- 
bles, and  without  a  parable  spake  he  not  unto  them."  Yet  the 
most  extraordinary  statements  from  such  a  person  are  not  sufficient 
to  hint  that  he  was  speaking  on  the  same  principle  that  character- 
izes all  his  instructions,  and  which  indeed  is  so  remarkable  of  the 
whole  Bible. 

But  suppose  that  he  understood  the  intent  of  the  Jewish  cere- 
monies which  he,  was  about  to  remove,  and  of  the  daily  sacrifice 
which  he  was  about  to  embody  in  another  sign,  to  be  a  witness  for 
himself  that  he  was  the  Messiah  of  God,  and  authorized  to  sum  up 
the  spirit  of  the  law  under  new  figures. 

Having  already  instituted  a  sign  that  covered  the  substance  of 
the  daily  sacrifice  proper,  he  did  not  esteem  it  complete  without 
embracing  what  the  Sabbatical  addition  typified.  Therefore,  he 
sought  to  leave  a  witness  for  himself,  and  at  the  same  time  say,  by 
a  significant  sign,  as  the  spirit  of  the  Sabbatical  sacrifice  says, 
that  the   selection  of  right   principle  is  the  result  of  prerequisite 


502  MYSTERY. 

principles  in  the  first  place,  and  the  duty  and  necessity  of  men  in 
the  second.  Hence,  on  a  philosophical  plan  he  would  make  his 
body  to  be  the  type  of  doctrine  in  the  general,  and  his  blood  the 
type  of  the  essence  and  spirit  of  that  doctrinal  instruction,  thereby 
saying  the  same  things  that  the  whole  interpretation  of  the  daily 
sacrifice  shows,  viz.,  that  a  man  must  be  enlightened  by  a  certain 
process,  and  then  select  according  to  that  knowledge.  And,  inas- 
much as  he  implied  that  life  should  come  through  this  means,  he 
confirms  the  whole  bearing  of  the  law  and  the  sacrifices,  that  atone- 
ment, when  properly  defined,  is  but  many  means  successfully 
applied  for  the  purpose  of  enabling  a  right  selection  of  principle. 
Therefore,  if  Christ  would  take  away  the  ceremonial  law  he  would 
have  to  reiterate  its  spirit  and  substance  in  anbther  form.  He  said, 
then,  '*  except  ye  eat  my  flesh  and  drink  my  blood,  ye  have  no  life 
in  you."  John  says,  that  "the  Word  was  made  flesh,"  meaning 
of  course  that  the  expression  of  God  found  a  medium  through 
Christ  in  a  natural  and  visible  way.  But  the  expression  of  God  is 
the  doctrinal  subjects  which  revelation  declares;  Christ  compre- 
hending this  also,  an<^  knowing  that  he  was  set  for  a  sign  of  that 
same  doctrinal  expression  of  God's  will  and  purpose,  makes  his  own 
visible  self  identical  with  that  doctrine.  The  interpretation  of  his 
statement  concerning  the  eating  of  his  flesh  and  drinking  his  blood 
reduces  itself  simply  to  this,  viz.,  that  we  must  receive  and  digest 
the  scriptural  instruction  after  a  reasonable  plan,  deducting  its 
philosophical  and  spiritual  meaning.  The  law  says  that  the  blood 
is  the  life,  so  the  spirit  and  meaning  of  those  brief  statements  and 
figurative  instructions  of  the  Bible,  are  the  important  and  vital  sub- 
stance of  religion. 

"What  then  does  the  Lord's  Supper  show,  in  connection  with  the 
sign  of  baptism,  but  the  summing  up  of  the  substance  of  the  cere- 
monial law  ?  They  show  a  decided  contradiction  of  the  popular 
notion  of  atonement,  and  they  are  living  evidences  that  Christ  com- 
prehended the  law,  and  was  authorized  of  God  to  fill  the  spiritual 
office  of  the  Messiah. 

Finally;  his  doctrine  is  appropriate  to  the  necessities  of  the 
times.  As  soon  as  the  Christian  era,  at  least,  there  was  a  necessity 
that  there  should  be  revived  a  more  vital  principle  in  connection 
with  the  revealed  system  of  religion.  Otherwise,  the  philosophies 
of  the  Greeks  and  Bomans,  which  possessed  many  virtues,  and 
much  science  and  art,  with  perhaps  less  of  burdensome  ceremonies, 
remarkable  of  the  Jewish  system,  would  certainly  claim  a  superiority 
over  the  regular  authorized  instruction.  Whatever  may  have  been 
the  private  desires  of  the  Jewish  people,  the  general  demands  of 


MYSTERY.  503 

the  revealed  system  required  both  that  the  Messiah  should  come  at 
that  time,  and  that  he  should  teach  and  exercise  just  the  doctrine 
that  Christ  did,  not  excepting  even  the  removal  of  the  sacred  cere- 
monies. 

As  for  the  present,  the  most  intelligent  sentiment  of  the  time  is 
in  little  sympathy  with  unnecessary  burdens.  If  the  fact  is  a  mere 
chance,  still  the  doctrine  of  Christ  is  adapted  to  the  situation,  be- 
cause it  does  not  admit  of  the  ceremonial  that  the  Jewish  system 
would  perpetuate.  If  it  is  the  result  of  the  very  doctrine  of  Christ, 
then  there  is  still  more  evidence  that  he  was  sent  of  God  in  the 
true  interests  of  the  revealed  religion,  and  was,  indeed,  the  Mes- 
siah. 

The  other  two  points,  concerning  the  divinity*  and  atonementf 
of  Christ,  have  been  treated  as  they  have  come  in  connection  with 
other  subjects,  and  it  is  not  necessary  to  repeat  the  arguments  that 
have  been  used. 

The  remaining  subject  in  the  list  is  that  of  the  angels.  The  no- 
tions are :  that  they  are  only  ministering  spirits  ;  that  they  are  per- 
fect; that  they  should  be  worshiped  ;  and  that  they  are  always 
persons. 

The  last  of  these  points  we  will  take  up  first,  and  inquire  whether 
or  not  the  angels  are  always  persons.  The  definition  of  a  person  is 
that  it  is  an  individual  intelligence,  or,  at  least,  a  separate,  distinct 
form  and  substance.  The  term,  however,  supposes  an  intelligence 
and  will,  so  that  the  idea  of  a  person  proper  is  an  individual  of 
defined  character,  form,  and  faculties  of  intelligence. 

On  the  other  hand,  the  use  of  the  term  angels  in  the  Bible,  evi- 
dently implies  a  multiplicity  of  agencies  of  every  character,  form  of 
substance  and  capacity  of  existence. 

Not  only  so,  but  the  term  is  in  close  relation  to  the  Holy  G-host, 
and  simply  for  the  reason  that  as  the  Holy  Ghost  means  the  au- 
thority of  God,  and  the  same  authority  being  so  often  committed 
to  agents,  we,  therefore,  have  the  angels  and  the  Holy  Ghost  iden- 
tical in  name.  To  show  that  the  angels  are  not  necessarily  persons 
proper,  witness  the  example  of  the  Holy  Ghost  in  the  shape  of  a 
dove  resting  on  Christ.  In  that  case  it  is  declared  to  be  the  Holy 
Ghost,  but  the  agency  is  a  mere  fowl  of  the  air,  which,  even  in  the 
special  case  in  which  it  was  used,  did  not  depart  from  the  nature 
of  fowls  in  general,  or  of  its  own  species  in  particular.  But  you 
will  say,  to  begin  with,  that  that  was  an  illustration  of  the  Holy 
Ghost  and  not  of  the  angels.  In  answer  to.  this,  we  submit  that  it 
is  an  illustration  of  an  agent  being  used  in  the  authority  of  God; 

*See  pages  371  to  398.  t  See  subject  sacrifices,  pages  276  to  362. 


504  '  MYSTERY. 

and  inasmuch,  as  there  can  be  no  manifestation  of  the  Holy  Ghost 
without  an  agent  of  God,  this  sample  is  as  much  an  illustration  of 
an  agent  as  it  is  of  the  Holy  Ghost. 

The  rayen  that  fed  Elijah  in  the  time  of  need  was  an  agent  acting 
by  God's  authority.  Elijah,  doubtless,  esteemed  it  as  an  angel, 
and  if  he  had  occasion  to  speak  of  the  occurrence,  might  have  said 
that  God  sent  His  angel  and  fed  him  in  the  wilderness. 

Suppose  that  Elijah  had  become  possessed  with  the  notion  that 
too  many  hardships  were  turned  upon  him,  and  sulkily  resolved  to 
die  in  spite  of  any  provisions  for  his  deliverance.  Therefore,  when 
perceiving  a  raven  coming  to  him  with  food  under  circumstances 
which  left  no  doubt  that  God  had  sent  it,  instead  of  gratefully  ac- 
cepting the  means  for  his  preservation,  he  had  given  away  to  a  fit  of 
grief  and  folly,  and  madly  hurled  a  stone  at  the  fowl,  as  it  perched 
within  reach.  Now,  in  such  a  case,  whose  authority  is  abused?  If 
God  sent  the  raven  for  that  purpose,  then  it  is  certainly  God  who 
has  been  contemned.  Therefore,  you  see  that  we  can  sin  against 
the  Holy  Ghost,  even  when  the  agent  is  only  a  fowl.  If,  then,  in 
every  instance  where  an  agent  may  be  sent  for  a  purpose  by  the 
authority  of  God,  there  is  a  possibility  of  treating  that  authority 
with  contempt,  does  it  not  show  that  the  term  and  idea  of  the  Holy 
Ghost  are  altogether  incidental  to  God's  authority  being  committed 
to  agencies.  And  if  that  authority  may  be  so  identified  with  agents, 
what  is  more  natural  than  that  those  agents  so  acting  should  be 
called  the  Holy  Ghost.  If  a  fowl,  merely  because  of  being  sent  to 
perch  itself  on  the  back  of  a  man,  can  be  demonstrated  the  Holy 
Ghost,  then  the  spirits  of  intelligence,  who  are  sent  to  fly  swiftly, 
arre  as  properly  denominated  Holy  Ghost,  when  they  are  acting  by 
divine  order. 

HencCj  if  the  term  angel  comes  because  of  the  mere  fact  of  act- 
ing for  God,  then  it  must  cover  every  creature  and  substance  that 
can  be  made  to  act  by  God's  authority. 

If  God  has  even  a  better  control  over  the  inanimate  elements 
than  he  has  over  the  spirits  of  intelligent  beings,  and  the  fowls 
of  the  air,  then  his  most  reliable  agency  is  through  them;  so  that 
we  may  have  a  manifestation  of  the  Holy  Ghost  through  inanimate 
matter,  providing  that  we  have  the  knowledge  and'  faith  to  perceive 
God's  authority  in  it.  Then  if  the  term  angel  comes  through  the 
mere  idea  of  agency,  it  also  covers  a  host  of  powers,  both  intelli- 
gent and  inanimate. 

The  scriptures  say  that  God  makes  his  angels  spirits  and  his  min- 
isters a  flaming  fire.  This  implies  that  the  strict  and  only  province 
of  the  angels  is  not  to  be  spirits,  but  that  if  occasion  requires,  tiiey 


MYSTERY.  505 

are  made  such,  even  as  ministers  are  made  devoted  and  zealous  as 
occasion  requires.  Of  course,  if  v^e  look  for  help  in  a  province 
where  very  subtle  and  spiritual  agencies  can  only  effect  what  we 
require,  then  we  might  expect  that  the  angels  sent  will  be  spirits. 
If  we  are  to  receive  outside  communications,  we  should  expect  that 
the  agent  will  be  a  person  of  cajjacities  and  powers  like  unto  our 
own.  True  it  is,  that  the  general  notion  of  the  term  angel  is,  that 
it  denotes  spirits;  but  this  is  just  where  the  fault  lies,  for  though  it 
may  be  proper  to  have  this  definition  at  one  side,  yet  if  it  was  de- 
rived from  the  Bible,  and  the  Bible  implies  on  the  whole  a  broader 
meaning  for  the  term,  then  the  definition  is  not  correct. 

When  the  servant  of  Elijah  had  his  eyes  open  to  perceive  what 
manner  of  help  could  be  so  ready  at  hand,  he  saw  chariots  as  well 
as  persons,  in  the  spiritual  sphere,  even. 

The  prophets  saw  visions  of  the  heavenly  agencies  with  faces  of 
lions,  eagles,  and  of  men.  And  the  whole  ceremonial  law  shows 
that  all  the  institutions,  systems,  and  customs  of  the  world  are 
enlisted  in  the  means  of  grace.  Now,  what  conclusion  shall  we 
arrive  at  if  reason  teach  that  God  must  operate  through  some 
means?  "What  conclusion  shall  we  arrive  at  about  the  term  angel, 
if  the  fact  is,  that  principles,  customs,  examples,  systems,  men, 
spirits,  and  elements,  are  all  enlisted  in  God's  government  and  pur- 
pose of  grace? 

"VVe  think  that  the  conclusion  should  be,  that  the  term  does  not 
always  denote  a  person  or  spirit ;  but,  considering  the  office  of  an 
angel,  and  that  it  is  the  office  that  makes  the  angel,  we  are  to  infer 
that  God  can  appropriate  any  person  or  object  of  creation  to  fill  a 
purpose  of  His  will,  and  therefore  make  it  deserve  the  appellation 
of  angel. 

Well,  are  angels  only  ministering  spirits  ?  That  is,  do  they  only 
wait  to  do  the  service  of  good  to  others  ? 

No  ;  we  think  not.  From  what  has  been  hinted  above,  it  is  the 
office  that  makes  the  angel ;  it  is  the  mission  and  agency  of  God 
that  justifies  the  use  of  the  name.  But  it  is  the  design  of  the  Cre- 
ator that  the  creature  should  enjoy  his  existence  ;  and  it  is  not  prob- 
able that  any  creature  can  be  the  most  happy  in  a  continual  service 
of  extra  responsibility.  We  should  judge  that  the  office  of  an  angel 
is  assumed  as  the  exception  and  not  the  rule  in  the  life  of  any  one 
creature. 

It  is  said  that  Christ  left  the  right  hand  of  God  and  the  enjoy- 
ment of  his  position  to  assume  the  office  of  a  ministering  agent. 
What  applies  to  him  applies  to  all  possessed  with  the  same  feeling, 
and  the  lost  and  erring  are  not  isolated  from  the  saved  and  happy, 


506  MYSTERY. 

neither  according  to  the  divine  system  nor  according  to  the  sj^mpa- 
thies  of  the  happ3^  "Who  of  us  in  this  life  would  not  make  some 
sacrifice  for  the  sake  of  others?  Both  the  order  of  society  and  our 
own  feelings  demand  it.  Think  you  that  this  principle  will  ever  be 
changed  ?  Never  ;  never.  However,  if  it  is  the  order  that  the  des- 
tiny of  any  one  creature  is  to  receive  the  burden  of  a  continual  care 
of  office  under  the  authority  of  a  jealous  God,  and  in  the  difficulties 
of  ministering  to  the  vicious  and  perverted,  it  will  be  hard  to  con- 
ceive what  nature  he  must  have,  to  be  happy  in  the  office. 

But  this  notion  that  the  angels  are  only  ministering  spirits,  is  a 
city  of  refuge  in  which  the  erring  receive  consolation,  and  to  which 
all  in  need  of  help,  because  of  misfortune,  must  fly  for  shelter. 
Therefore,  the  notion  must  hold  good  in  some  sense.  We  will  say, 
then,  that  it  does  hold  good,  because  that,  if  a  person  accepts  the 
office  of  an  angel,  he  is  only  a  ministering  spirit,  acting  by  divine 
commission ;  and  that  commission  requires  him  to  be  devoted  and 
true. 

Secondl}^  the  benevolent  purpose  of  God  has  enlisted  principles 
that  never  tire,  and  made  wisdom  to  cry  at  every  corner  in  the  spirit 
of  divine  instruction. 

The  third  consideration  is,  that  the  plan  of  the  Creator's  mercy  is 
to  have  all  the  offices  filled ;  so  that,  wherever  the  necessities  exist, 
you  can  see  only  ministering  spirits  on  every  hand. 

Finally,  the  saved  are  permanently  happy  only  on  the  condition 
of  occasionally  accepting  the  office  and  tribulation  of  ministering 
spirits. 

Shall  we  argue  these  propositions  ?  If  it  is  necessary,  then  we 
can  only  refer  you  to  the  examples  of  the  prophets,  apostles,  and  to 
the  less  pretending  but  equal  service  and  labors  of  modern  reform- 
ers. "We  must  refer  to  the  pity  that  originates  in  the  best  hearts, 
and  that  goes  out  after  the  sinning  and  suffering — refer  you  to  the 
examples  of  relationship  that  never  give  up  hope  and  affection  —  to 
the  love  of  God  that  was  in  Christ,  reconciling  the  world  to  Himself, 
and  to  the  indisputable  facts  of  human  nature  and  existence,  which 
demand  that  we  shall  both  enjoy  ourselves,  and  that  we  shall  seek 
and  save  each  other. 

Then,  are  the  angels  perfect?  To  this  we  will  say,  that  they  are 
probably  more  so  when  in  office  as  angels,  than  as  persons  in  a  less 
devoted  character.  This  much  may  be  said  of  persons  and  spirits; 
but  the  inanimate  objects,  subjected  to  the  purpose  of  the  Creator, 
are  fixed  in  a  law  so  unchangable  as  to  make  their  agency  the  more 
perfect. 

Besponsible  positions  are  sometimes  a  spur  to  personal  perfection; 


MYSTERY.  507 

and  many  a  man  has  been  saved  from  moral  deg-redation  by  the 
mere  circumstance  of  official  position,  or  even  parental  responsi- 
bilities. Popular  sentiment  and  social  affection,  require  of  the  in- 
dividual more  effectually  than  is  usual  to  ordinary  circumstance, 
and  he  feels  a  pressure  of  obligation  not  to  be  disregarded.  Now, 
this  is  true  as  a  principle,  and  it  is  reasonable  to  infer  that  the  angels 
are  both  selected  with  reference  to  their  capacity  to  fill  a  certain 
office,  and  that  they  are  required  to  feel  the  special  charge  com- 
mitted to  their  trust.  Hence,  whilst  they  stand  before  God,  in  the 
capacity  of  the  angel,  they  may  be  more  perfect  than  as  individuals 
in  other  circumstances. 

But,  in  the  eyes  of  the  Almighty,  and  according  to  inevitable  law 
of  the  free  will  of  the  creature,  they  are  subject  to  folly  in  any  case, 
and  it  is  only  in  the  inanimate  agencies  and  angels  that  the  most  reli- 
able ministers  of  God's  presence  can  be  found.  This  being  the  case, 
and  God  being  revealed  to  us  in  conformity  to  the  fact  of  His  own 
creating,  well  may  men  tremble,  because  of  the  providence  of  God, 
and  that  communication  which  is  instantaneous  between  Him  and  all 
visible  things. 

Finally,  should  the  angels  be  worshiped? 

The  term  worship  may  be  interpreted  to  mean  a  mere  respect; 
but  in  this  case,  is  intended  to  mean  that  peculiar  reverence  which 
clothes  the  object  of  our  respect  with  a  halo  of  glory  and  power, 
believed  to  be  his  own  and  emanating  only  from  himself. 

Some  may  say  that  there  is  no  such  thing  as  angel  worship 
known  to  the  present  age;  but  if  we  have  judged  correctly,  that  it 
is  the  office  that  makes  the  angel,  then  there  is  such  a  perversion, 
and  one  that  is  remarkable. 

Indeed,  it  seems  to  be  the  tendency  to  mark  the  spot  where  God 
makes  any  manifestation  of  His  holiness  or  power,  and  there  erect 
a  monument  to  fall  before  and  worship. 

In  early  times,  the  conditions  and  phenomena  of  the  elements 
struck  the  inhabitants  of  the  world  with  astonishment  and  fear. 
The  storms  that  gathered  black  and  fierce,  sending  forth  the  rum- 
bling thunder  and  blinding  fire,  were  responded  to  by  trembling  and 
prostrate  forms.  The  fire  that  swept  the  forest,  crackling  and 
roaring  in  its  sweep  of  destruction,  or  breaking  suddenly  in  a  mad 
flame  over  the  doomed  city,  was  esteemed  a  god  to  be  feared  and 
pacified.  Therefore  came  the  worshipers  of  fire,  that  formed  so 
prominent  a  feature  in  the  early  superstitions. 

The  sun  warmed  the  earth  and  appeared  to  change  the  season, 
making  all  the  vegetable  a;id  animal  kingdom  bow  to  the  majestic 
cause  that  ever  looked  like  the  eye  of  the  heaven,  glaring  in  wrath, 


508  MYSTERY. 

or  smiling  with  pleasure.  Hence,  men  said,  let  us  worship  the  sun, 
for  he  is  mighter  than  all  the  gods  we  know. 

But  then  came  the  angels,  who  made  fire  and  storm  of  none  effect 
and  commanded  the  sun  to  stand  still.  The  cry  then  went  out,  now 
the  gods  are  come  indeed.  Let  us  bow  the  head  and  do  homage, 
for  every  one  of  these  possess  the  reins  of  our  being. 

Finally,  the  chief  of  angels  appeared  and  the  eternal  God  put 
in  his  hands  the  keys  of  elementary  mysteries,  so  that  the  blind 
received  sight,  diseases  were  cured,  secret  thoughts  were  perceived, 
and  the  dead  revived  to  life. 

Now,  they  said,  it  is  enough;  we  have  seen  God  and  do  live.  The 
former  things  are  marred  with  error,  and  are  taken  away;  but  we 
shall  endure  whilst  we  call  upon  the  name  of  Christ  and  entreat  the 
mother  of  God  to  be  merciful. 

But  what  of  all  this  ?  Why,  this  much.  Whilst  the  awful  fact 
remains  that  we  may  long  be  banished  from  the  presence  of  God  and 
the  pleasures  of  the  blessed,  for  contemning  His  authority,  through 
the  least  of  His  agents,  at  the  same  time,  there  is  not  a  creature 
that  can  be  named  that  is  equal  to  God,  not  an  existing  being  who 
can  claim  the  primary  causes  and  powers,  or  who  should  receive 
that  special  homage  we  call  worship,  save  the  one  God  only,  the 
Jehovah. 

This  last  statement  we  shall  leave  as  the  legitimate  inference,  not 
only  from  the  subject  of  angels,  but  from  the  whole  doctrinal  list 
we  have  considered.  We  may  only  add  that  we  respectfully  sub- 
mit the  suggestions  we  have  made  whilst  reiterating  the  proposition 
that  the  religious  doctrines  are  corrupted. 

Now  for  confirmatory  evidence.  If  the  statement  is  correct,  and 
a  multitude  have  departed  from  the  proper  faith,  the  fact  must  have 
been  anticipated  by  revelation,  and  properly  noted  by  some  other 
of  its  mysterious  figures. 

Let  us  see.  When  Aaron  was  brought  before  the  Lord  to  have 
an  atonement  made  for  him,  the  blood  of  the  sacrifice  was  particu- 
larly placed  upon  the  toe  of  his  right  foot,  and  upon  the  thumb  of 
the  right  hand. 

Now,  Aaron  being  the  high-priest  and  typical  of  principle  in  the  gen- 
eral, as  already  explained,  it  becomes  necessary  to  impersonate  the 
religious  principles,  in  order  to  know  what  is  indicated  by  the  type, 
and  by  the  mysterious  performance  required  for  his  atonement.  The 
tribes  of  Israel  also  represented  the  religious  doctrines,  and  Christ, 
as  a  sign,  is  particularly  applicable  to  religious  principles.  We  should 
say  that  the  body  and  person  of  Christ,  as  presented  in  the  New 
Testament  account,  is  typical  of  the  same  general  principles  that 


MYSTERY.  509 

tlie  high-priest  represented.  As  far  as  he  is  concerned,  this  is  con- 
firroed  by  his  own  words,  requiring  that  his  flesh  should  be  eaten. 
No  reasonable  man  will  long  doubt  that  Christ  must  have  spoken 
through  the  connection  that  his  personal  history  has  to  the  destiny 
of  the  Christian  faith.  In  other  words,  being  conscious  that  he  was 
the  type  of  the  fortunes  of  the  religious  principles,  and  knowing 
that  it  is  principle  that  gives  sustenance  to  Christian  character, 
he  spoke  through  the  mystery  of  the  type,  and  declared  that  they 
must  eat  his  body  and  drink  his  blood. 

But  how  can  we  personify  the  Avhole  foundation  of  religious  faith 
so  as  to  distinguish  what  particular  doctrine  may  be  denominated 
an  arm,  a  foot,  or  the  head,  as  the  case  may  be.  Easy  enough,  as 
far  as  the  requirements  of  the  figure  demand.  Will  any  one  doubt 
that  the  doctrine  relating  to  God  is  the  head  of  the  whole  religious 
faith  ?  It  is  as  evident  that  that  which  pertains  to  Christ,  or  the 
chief  agency,  is  the  right  hand,  and  the  other  agencies  the  left. 
That  which  relates  to  the  means  of  perfection  or  atonement,  is  the 
main  body;  and  the  principles  of  judgment  and  inducement  are  the 
effectual  members  appropriate  to  the  idea  of  legs  and  feet. 

The  skeleton  form,  then,  will  be  represented  as  follows: 

p 
o 

I 

E^     H     EH 


o  c5 

It  seems  hardly  necessary  to  argue  that  if  any  impersonation  of 
the  sum  of  Bible  faith  is  allowable,  or  indicated  by  the  sacred 
types,  it  must  be  made  in  this  manner  to  be  appropriate.  How- 
ever, taking  as  a  foundation  that  the  doctrines  of  God  is  the  head, 
that  of  Christ  will  appropriately  take  place  as  the  right  member 
and  hand  of  the  body,  because  he  is  declared  to  be  the  chief  agent 
and  at  the  right  of  God  in  the  philosophical  sense.  The  other 
agencies  comprehended  under  the  term  angels  are  as  appropriately 
assigned  the  place  of  the  other  chief  member  of  the  body,  opposed 
to  the  right  arm,  because  they  in  like  manner  operate  the  work  of 
the  Creator.  God  making  the  general  principle  of  inducement  to 
be  a  main  feature  in  His  government,  and  that  inducement  compre- 


510  MYSTERY. 

hending  the  principle  of  rewards  and  punishment,  so  important  in 
his  successful  discipline  of  the  creature,  it  becomes  obvious  that 
the  general  system  of  inducement  is  one  of  the  chief  locomotive 
means  of  that  same  government.  Therefore,  it  is  appropriately 
denominated  the  right  foot  and  member  of  the  body. 

But  as  inducement  cannot  be  adjusted  without  the  principle  of 
judgment,  many  doctrines  of  the  Bible  bear  upon  the  oversight  of 
the  Creator,  involving  the  providence  of  God  and  his  claims  to  the 
special  judging  power.  Hence,  we  have  another  class  of  doctrines 
that  fill  the  place  of  the  left  member  of  the  body. 

Then,  as  atonement,  with  its  various  and  comprehensive  means, 
makes  the  main  burden  of  revelation,  we  have  it  as  the  body  gen- 
eral. 

This  is  the  Word,  the  expression  of  God,  the  principle  of  re- 
ligion, and  doctrine  of  the  Bible  condensed  in  the  likeness  of  a 
man.  This  is  what  the  high-priest  tj^pified  and  what  Christ  con- 
firmed by  the  sign  of  his  life  and  death. 

Now,  it  being  esteemed  necessary  that  Aaron  should  have  the 
blood  of  atonement  applied  to  him,  it  means  that  doctrinal  faith 
should  require  a  modification  in  the  interest  of  truth.  Seeing,  too, 
that  that  faith  is  susceptible  of  an  impersonation  in  the  likeness  of 
Aaron,  the  fact  of  the  blood  being  applied  at  certain  parts  becomes 
significant,  and  points  to  what  doctrines  are  the  most  perverted, 
and  consequently  need  the  atoning  quality. 

The  type  says,  the  right  ear,  toe,  and  thumb.  The  head,  right 
arm,  and  leg,  being  the  ideas  of  God,  Christ,  and  inducement,  re- 
spectively, it  reveals  the  necessity  that  particularly  exists  with  ref- 
erence to  these  matters  of  faith.  But  the  figure  is  still  more 
definite;  it  is  not  merely  the  head,  arm,  and  foot,  but  minor  mem- 
bers of  these  chief  ones.  The  ear  is  the  medium  through  which 
intelligence  is  conveyed  to  the  understanding.  If  the  whole  head 
be  the  sum  of  doctrines  pertaining  to  God,  the  ears  must  be  the 
particular  mediums  through  which  we  know  of  God. 

Nature  and  inspiration  are  the  two  mediums,  and  the  latter  an- 
swers to  the  right  ear,  because  it  is  the  chief  means  through  which 
we  hear  of  the  character  and  attributes  of  the  deity.  Of  course 
the  doctrines  are  impersonated  from  the  standpoint  of  man's  be- 
lief. The  chief  member  of  the  foot,  if  the  foot  be  the  principle  of 
inducement,  is  the  idea  of  grace  and  love,  for  the  latter  is  chief  in 
the  matter  of  influencing  men. 

The  thumb  of  the  right  hand,  seeing  that  the  hand  is  the  doctrine 
of  the  Messiah,  must  be  closely  related  to  the  matter  of  the  personal 
nature  of  Christ.     Hence,  the  indications  of  the  figure  imply  that 


MYSTERY.  ,  511 

tlie  principles  of  inspiration,  grace,  and  personality  of  Christ  are 
particularly  in  need  of  atonement,  whilst  the  whole  fabric  of  religious 
doctrine,  in  the  general,  is  in  the  same  aspect. 

Now,  again  revert  to  the  skeleton  form  submitted,  and  bring  the 
fact  to  bear  that  Christ  received  wounds  on  the  head,  feet,  and 
hands.  Eemember,  in  connection  with  this,  that  the  principles  re- 
lating to  God,  Christ,  Holy  Ghost,  or  angels,  as  well  as  judgment 
and  atonement,  look  sadly  distorted.  Consider  that  the  whole  sys- 
tem has  been  generally  thrust  in  the  side,  according  to  the  history 
of  Christ's  crucifixion,  because  the  side  is  the  point  and  question  of 
atonement.  The  figure  of  Aaron's  atonement  and  that  of  Christ's 
sufferings  differ  but  little.  The  former  indicates  that  the  remedy 
must  begin  with  the  principle  of  inspiration  itself,  and  with  the 
ideas  of  human  nature  and  grace.  The  latter  simply  shadows  a 
lamentable  fact  by  the  pointed  sign  of  suffering  and  death.  But 
both  relate  to  the  same  matter,  and  are  illustrated  by  the  same  indi- 
vidualized form. 

Again  :  The  scriptures  make  a  remarkable  mention  that  not  a 
bone  of  the  body  of  Christ  was  broken.  Now,  if  the  body  be  the 
religious  principles,  the  bones  are  the  statements  of  the  scripture 
on  which  the  doctrinal  principles  are  founded.  This  is  appropriate 
to  the  relation  of  flesh  and  bones,  as  the  fact  of  human  organism 
confirms.  If  we  will  apply  this  to  what  we  find  to  be  the  truth  in 
the  midst  of  the  discordant  and  contradictory  tenets  of  the  times, 
we  will  bring  the  application  close  to  where  it  belongs.  The  truth 
is,  that  there  is  not  a  single  statement  in  the  Bible  that  does  not 
hold  good  in  some  sense.  Therefore  not  a  bone  of  the  doctrinal 
faith  shall  be  broken,  notwithstanding  the  perplexities,  diversities, 
literalism  and  perversions  of  the  Church. 

But  we  will  turn  again  to  the  visions  of  Daniel,  where  the  angel 
is  sent  to  instruct  him  in  *'  what  is  noted  in  the  scriptures  of  truth." 
The  angel  commences  by  saying  :  "Also  I,  in  the  first  year  of  Da- 
rius, the  Mede,  even  I  stood  to  confirm  and  strengthen  him.  And 
now  I  will  show  thee  the  truth."  After  a  few  preliminaries  con- 
cerning the  kings  of  Greece  and  Persia,  which  we  will  notice  by 
and  by,  he  makes  mention  of  the  king  of  the  south  in  the  fourth 
verse  of  the  chapter.  Or  thus:  '*The  king  of  the  south  shall  be 
strong,  and  one  of  his  princes ;  and  he  shall  be  strong  above  him, 
and  have  dominion ;  his  dominion  shall  be  a  great  dominion." 

Now,  in  order  to  get  at  the  meaning  of  the  terms  used,  we  invite 
the  reader  to  come  aside  with  us  whilst  we  make  a  rapid  sketch  of 
the  whole  chapter  that  contains  this  vision.  "What  we  mean  by  com- 
ing aside  is  to  remove  from  the  literal  appearance  of  the  vision,  and 
view  the  terms  in  their  philosophical  sense. 


612  MYSTEEY. 

Commencing  with  the  king  of  the  south,  we  are  to  take  a  founda- 
tion on  the  term  south.  We  have  explained  that,  according  to  the 
hidden  meaning  of  the  scriptures,  it  means  the  direction  and  sub- 
ject of  evil.*  A  king  is  a  person  in  a  position  of  influence.  There- 
fore the  term  in  a  spiritual  sense  will  mean  a  principle  or  doctrine; 
the  term  *'king  of  the  south,"  will  simply  mean  the  controlling 
doctrine  concerning  the  subject  of  evil.  "The  king  of  the  south 
shall  be  strong,  and  one  of  his  princes."  Well,  what  has  been  the 
controlling  doctrine  concerning  the  question  of  evil  ?  We  answer, 
that,  in  the  most  complete  and  general  sense,  such  as  the  vision  im- 
plies, it  is  the  notion  of  offended  gods.  The  chief  prince,  or  doc- 
trine, on  this  same  subject,  has  been  that  of  demoniacal  influence. 

In  making  repeated  mention  of  the  king  of  the  south  in  this 
chapter  and  vision,  there  are  also  noted  three  others  connected 
with  him.  One,  as  just  mentioned,  is  called  "one  of  his  princes;" 
that  is,  a  prince  of  the  king  of  the  south;  another  is  called  "one 
out  of  a  branch  of  his  roots,  who  is  to  come  with  an  army  and  enter 
the  fortress  of  the  king  of  the  north  and  deal  against  him."  The 
third  one  is  called  one  who  "shall  come,  overflow,  and  pass 
through." 

In  order,  therefore,  to  bring  out  the  meaning  of  the  terms  and 
get  at  an  intelligible  reading  of  the  vision,  we  will  place  the  three 
kings  of  the  south  in  their  spiritual  application,  as  relating  to  con- 
trolling doctrines  on  the  subject  of  evil: 

"  King  of  the  South  " — ^Notion  of  offended  gods. 
"  One  of  his  princes  " — Demoniacal  influence. 
"  Branch  of  his  roots  " — Eternal  punishment. 

One  to  ^^  overflow  and  pass  through" — I^redestjnation. 

The  other  main  subject  in  the  vision  is  the  king  of  the  north. 
As  north  implies  the  principle  of  good,  the  king  of  the  north  will 
mean  a  controlling  notion  among  men,  respecting  what  is  good  to 
be  done  under  the  circumstances  of  this  life.  It  is  noticeable  that 
the  two  aspects  of  good  and  evil  engaged  the  attention  of  men  at  an 
early  date,  and  their  peculiar  ideas  respecting  these  two  principles, 
make  a  great  part  of  the  history  of  the  world.  When  revelation 
also  added  its  instructions  the  history  of  good  and  evil  was  varied, 
but  none  the  less  interesting.  If  the  Bible  doctrines  have  been 
corrupted,  nothing  is  more  natural  than  that  it  should  be  fore- 
shadowed through  this  mysterious  medium. 

The  king  of  the  north,  as  mentioned  in  this  vision,  seems  to  be  a 

*  See  page  182. 


MYSTERY.  613 

still  more  general  notion  respecting  the  subject  of  good  and  duty. 
However,  there  are  two  others  connected  with  his  history  as  related 
in  this  vision.  One  is  called  a  "raiser  of  taxes,"  and  the  other  a 
"  vile  person."  Still,  neither  of  these  seem  to  be  particularly  con- 
nected with  the  kingdom  of  the  north,  but  are  rather  independent 
personages  who  are  connected  with  the  history  of  the  kings  of  the 
north  and  south. 

When  the  notion  of  offended  gods  obtained  a  hold  on  the  minds 
of  men,  it  soon  became  opposed  by  the  counter  one  of  pacification. 
But  pacification  of  the  gods  and  demons  was  manifest  by  literal 
sacrifices,  and  as  the  vision  speaks  of  the  "  king  of  the  north  and  his 
arm,"  it  seems  to  indicate  both  the  notion  of  pacification  and  the 
means  which  the  popular  notion  sought. 

The  other  two  personages  mentioned  as  connected  with  the  his- 
troy  of  the  king  of  the  north,  being  independent  apparently,  we 
will  argue  their  application  seperately.  The  "king  of  the  north 
and  his  arm"  will  be  represented  as  follows : 

King  of  the  North — Notion  of  Pacification. 
His  Arm — Literal  Sacrifices. 

Having  now  briefly  introduced  the  subjects,  we  will  note  their 
history  as  related  in  the  order  of  the  chapter,  until  we  come  to  the 
raiser  of  taxes  and  the  vile  person  spoken  of. 

"The  king  of  the  south  shall  be  strong,  and  one  of  his  princes." 

On  this  head  we  will  only  call  attention  to  the  fact  that  the 
notion  of  offended  gods  and  demoniacal  influence  maintain  their 
hold  even  in  these  enlightened  times.  If  we  will  know  of  their 
strength  in  the  past,  let  the  superstitious  fears  and  burdensome 
sacrifices  of  the  ancients  answer,  and  it  is  enough . 

The  vision  goes  on  to  say,  that  "in  the  end  of  years,  they  shall 
join  themselves  together,"  that  is,  the  king  of  the  north  and  the 
daughter  of  the  south. 

This  looks  like  a  brief  mention  of  a  fact,  in  the  far  future,  when 
the  harmony  of  doctrine  becomes  apparent,  and  the  utility  of  pun- 
ishment as  an  object  for  good  is  established. 

But  the  account  quickly  reverts  back  to  the  regular  history,  and 
ominously  declares,  in  general  terms,  respecting  the  notions  of  both 
good  and  evil,  that  they  shall  not  prevail.  It  says,  speaking  of 
the  kingdom  and  king  of  the  south:  "But  she.  shall  not  retain  the 
power  of  the  arm;"  then  of  the  king  of  the  north:  "Neither  shall 
he  stand,  or  his  arm." 

Now,  the  king  of  the  south  being  the  notion  of  offended  gods,  the 
33 


514  MYSTERY. 

arm  of  tlie  king  of  tlie  south  is  the  notion  of  vindictive  measures. 
To  sa}^  therefore,  that  she  shall  not  retain  the  power  of  the  arm,  is 
to  say  that  the  displeasure  of  God  cannot  be  associated  merely  with 
a  design  to  perplex  and  torment. 

"Neither  shall  he  stand,  or  his  arm."  This  simply  means,  as 
spoken  in  relation  to  the  king  of  the  north,  that  the  ideas  of  pacifi- 
cation, ancient  and  modern,  in  connection  with  sacrificial  offerings, 
will  not  serve,  and  shall  not  prevail.  This  applies  as  much  to  the 
notion  which  attaches  a  virtue  to  the  spilling  of  Christ's  blood  as  it 
does  to  all  other  literal  sacrifices.  It  denies  that  God  is  pacified  by 
the  literal  death  of  Christ  on  the  cross  as  well  as  that  there  is  any 
good  in  the  burdensome  ceremonies  of  the  literal  altar. 

The  description,  reverting  again  to  the  kingdom  of  the  south,  as 
is  indicated  by  the  use  of  the  pronoun  "she,"  says:  "  But  she  shall 
be  given  up,  and  they  that  brought  her,  and  he  that  begat  her,  and 
he  that  strengthened  her  in  these  times." 

Now,  they  that  brought  the  notion  of  offended  gods  were  the 
heathen  philosophers;  he  that  begat  the  notion,  is  a  misapprehen- 
sion of  truth,  and  he  that  strengthens  the  notion  at  the  times  spoken 
of,  is  the  interested  creed  that  maintains  the  ancient  superstition. 

After  making  these  general  statements  the  account  begins  to  par- 
ticularize the  incidents  of  the  intermediate  history  of  the  king  of  the 
south.  It  continues  to  say:  "But  out  of  a  branch  of  her  roots," 
meaning  the  kingdom  of  the  south,  "shall  one  stand  up  in  his 
estate  who  shall  come  with  an  army  and  enter  into  the  fortress  of 
the  king  of  the  north,  and  shall  deal  against  them  and  prevail;  and 
shall  also  carry  captive  into  Egypt  their  gods,  with  their  princes, 
and  with  their  precious  vessels  of  silver  and  gold." 

As  we  have  already  hinted,  this  denotes  the  doctrine  of  eternal 
punishment,  which,  as  entertained,  opposes  and  nullifies  the  best 
efforts  of  sacrificial  offerings  ;  and  inasmuch  as  it  supposes  that 
eternal  damnation  is  the  lot  of  any,  in  spite  of  the  pacification  of 
Christ  as  an  atonement,  it  makes  effectual  war  with  the  king  of  the 
mystical  north.  The  carrying  captive  into  Egypt  of  princes  and 
treasures,  seeing  that  Egypt  means  the  sensual,  selfish,  and  intelli- 
gent element  that  is  opposed  to  true  religion,*  simply  means  that 
to  give  the  doctrine  of  eternal  punishment  the  sway  it  has  had,  it 
will  contradict  the  best  statement  and  notions  of  grace,  and  lead 
the  controlling  ideas  of  salvation  into  enmity  to  God's  will  and  pur- 
pose. Not  only  so  ;•  it  will  make  men  rest  in  the  selfish  salvation 
which  secures  them  everlasting  bliss,  whilst  their  fellows  lift  up 
their  eyes  in  keen  despair.      The  doctrine  that  can  do  this  leads 

*See  page  132. 


MYSTERY.  515 

captive  to  selfishness,  and  so  agrees  with  one  of  the  philosophical 
marks  of  Egypt.  The  doctrine  of  eternal  punishment,  also,  drags 
the  mind  down  to  the  brutal  customs  of  severity  that  gave  this 
notion  its  rise,  when  a  gross  sensualism  could  see  no  further  than  a 
vindictive  vengeance.  Thus  it  leads  captive  to  Egypt  in  the  other 
sense,  where  sensualism  is  an  element.  Finally,  it  opposes  the 
spirit  of  the  divine  purpose,  and  thereby  agrees  with  another  mark 
of  the  spiritual  Egypt.*  The  princes  of  the  north  are  the  control- 
ling doctrines  in  the  interests  of  grace  and  mercy,  as  the  idea  of 
good  requires.  The  precious  vessels  of  silver  and  gold  are  also 
qualities  and  combinations  that  are  appropriate  to  truth,  and  which 
are  denied  a  place  in  the  religious  system  by  this  same  doctrine  of 
eternal  punishment. 

The  record  says,  in  connection  with  this  prince,  that  *'  he  shall 
continue  more  years  than  the  king  of  the  north."  This  is  true  of 
eternal  punishment  in  any  sense,  and  especially  as  a  means  of  judg- 
ment eternally,  whereas  the  notion  of  literal  sacrifices  is  not  neces- 
sarily permanent  in  any  sense.  This  comparison  seems  to  be  drawn 
between  the  prince  of  the  king  of  the  north  as  well  as  the  prince  of 
the  king  of  the  south,  and  not  between  the  kings  of  the  north  and 
south  proper.  Indeed,  the  last  mention  of  any  person,  when  this 
comparison  is  drawn,  is  that  of  the  branch  of  the  king  of  the  south, 
which  we  interpret  eternal  punishment.  Therefore,  the  comparison 
commencing  with  this  principle,  which  is  naturally  in  effect  opposed 
to  sacrificial  pacification,  it  must  mean  more  particularly  the  sacri- 
ficial element  than  the  more  representative  idea  called  pacification, 
the  king  of  the  north  proper.  In  this  light  he  continues  more  years 
than  the  king  of  the  north. 

After  this  it  appears  that  the  account  gathers  itself  for  another 
statement  in  the  history  of  the  king  of  the  south,  for  it  continues 
to  say:  "  So  the  king  of  the  south  shall  come  into  his  kingdom,  and 
shall  return  into  his  own  land.  But  his  sons  shall  be  stirred  up, 
and  shall  assemble  a  multitude  of  great  forces,  and  one  shall  cer- 
tainly come,  and  overflow,  and  pass  through.  Then  shall  he  re- 
turn, and  be  stirred  up  even  to  his  fortress.  And  the  king  of  the 
south  shall  be  moved  with  choler,  and  shall  come  forth  and  fight 
with  him,  ever  the  king  of  the  north." 

It  then  goes  on  to  say  that  the  latter  shall  set  forth  a  great  mul- 
titude, but  that  the  king  of  the  south  shall  take  away  the  multi- 
tude, shall  become  lifted  up  with  pride,  and  cast  down  many  ten 
thousands. 

Now,  in  this  account  there  are  a  multitude  of  forces,  but  one  is 

*See  page  132. 


516  MYSTEKY. 

particularized  as  the  chief,  who  so  overflows  and  passes  over,  as 
to  stir  up  the  forces  of  the  north  to  their  discomfiture.  "We  sug- 
gest, therefore,  that  this  one  of  the  sons  of  the  south,  so  prominent 
in  the  above  account,  which,  according  to  the  system,  supposes  a 
principle  equally  prominent  in  the  despairing  aspect  of  life,  and 
associated  with  evil,  according  to  the  interpretation  of  the  king  of 
the  south,  is  the  doctrine  of  predestination.  Perhaps  it  will  be 
hardly  necessary  to  explain  that  the  term  means  the  prescience  of 
God,  foreseeing  that  some  men  would  fail  to  accept  the  offers  of 
grace,  and,  consequently,  as  there  is  but  eternal  bliss  or  eternal 
misery,  they  are  created,  notwithstanding  that  foreknowledge  of 
their  destiny,  and  thereby  appointed  to  everlasting  despair.  On 
the  other  hand,  some  are  appointed  to  mercy,  grace,  and  salvation, 
according  to  the  good  pleasure  of  God. 

Though  the  doctrine  is  blasj)hemous  in  the  extreme,  it  has  never- 
theless seemed  to  be  supported  by  the  scriptures,  and  taken  a 
strong  hold  upon  the  adherents  of  revealed  instruction.  Asso- 
ciated with  the  idea  of  eternal  punishment,  it  is  terrible  beyond 
measure  ;  and  when  opposed  to  the  doctrines  of  grace  and  salva- 
tion, pacification,  sacrifices,  and  the  whole  list  of  saving  means,  it 
is  calculated  to  make  havoc,  and  cast  down  without  mercy,  spirit- 
ually. 

Perhaps  no  more  remarkable  time  in  the  history  of  the  church 
could  be  set  for  the  fulfillment  of  this  vision  as  relates  to  this  one 
who  "overflowed  and  passed  over  and  cast  down  many  ten  thou- 
sands," than  that  of  the  Lutheran  reformation,  when  the  leaven  of 
Calvin  leavened  the  whole  church,  and  gave  the  impetus  to  this 
doctrine,  that  in  spite  of  the  liberal  sentiment  arrayed  against  it, 
rested  like  a  dark  cloud  over  so  many  modern  churches,  and  indi- 
rectly asserted  itself  among  the  advocates  of  free  will  and  free  grace. 

The  vision,  however,  makes  mention  that  ''  the  king  of  the  north 
shall  return  and  set  forth  a  multitude  greater  than  the  former  ;" 
and,  a  little  further  on,  that  "  he  shall  cast  up  a  mount,  and  take 
the  most  fenced  cities;"  and  that  there  shall  be  no  strength  in  the 
south  to  resist  him,  but  that  "he  shall  do  according  to  his  will." 
It  also  mentions  that  at  this  time  "  there  shall  many  stand  up 
against  the  king  of  the  south,"  and  that  the  "  robbers  of  thy  people 
shall  exalt  themselves  to  establish  the  vision." 

Now,  as  applying  to  these  descriptions,  we  invite  attention  to 
the  reaction  that  took  place,  not  long  after  the  dissenters  period, 
against  the  Calvinistic  notion,  and,  in  fact,  against  eternal  punish- 
ment, and  many  other  associated  ideas  of  a  doubtful  nature. 
Almost  every  split  in  the  church  was  in  the  interest  of  a  more  liberal 


MYSTERY.  517 

faith.  Human  nature  seemed  to  revolt  against  the  horrible  notions 
entertained.  Science  also  began  to  throw  her  light  on  the  scene, 
and  struggles  of  men,  and  many  causes  combined  to  disarm  the 
severe  sentiments  embodied  in  eternal  punishment  and  predestina- 
tion. The  sentence  which  declares  that  the  robbers  of  thy  people 
should  also  exalt  themselves  to  establish  the  vision,  is  very  suggest- 
ive of  the  times. 

The  idea  of  "thy  people,"  or  the  saints  of  the  Most  Migh,  as 
they  are  sometimes  termed,  the  scripture  associates  with  the  ad- 
herents of  the  revealed  system  of  religion.  The  robbers,  therefore, 
of  such  a  people,  can  be  none  other  than  the  deists  and  atheists, 
"who,  by  seeking  to  destroy  the  whole  foundation  of  the  revealed 
religion,  discourage  the  faith  of  the  believer,  and  rob  him  of  the 
treasures  of  doctrine,  that  his  faith  had  secured.  The  seventeenth 
century  closed  by  introducing  a  line  of  these  opponents,  who  avail 
themselves  of  the  most  absurd  tenets  of  faith  entertained,  and  the 
most  vulnerable  points  of  doctrine,  to  break  the  front,  and  spread 
confusion  in  the  ranks  of  believers.  Being  accustomed  to  depend 
on  reason,  and  in  sympathy  with  science  and  the  rebellious  feelings 
of  human  nature,  that  rose  up  against  the  doctrines  of  eternal  pun- 
ishment and  predestination,  they  were  well  calculated  to  make  an 
ally  for  the  more  liberal  sentiment,  and  to  contribute  materially  to 
throw  back  the  baneful  influence  of  these  doctrines.  Hence,  they 
helped  to  establish  the  vision,  though  not  in  full  sympathy  with 
the  liberal  church  element  that  opposed  the  same  notions. 

The  account  says,  that  the  king  of  the  north  shall  bring  a  multi- 
tude to  this  effort,  or  words  to  that  effect.  In  this  idea,  therefore, 
we  suggest  that  the  king  of  the  north  is  allied,  not  merely  by 
doctrines  that  bear  direct  on  the  subject  of  pacification,  but  by 
every  means  and  influence  which  opposes  the  peculiar  notions 
attributed  to  the  south.  However,  let  us  not  forget  how  that  the 
reformers  and  dissenters  of  the  times  became  emphatic  about  the 
atonement  of  ^Christ;  how  that  they  made  it  sweep  the  condem- 
nation of  Adam  out  of  the  path;  made  salvation  to  depend  on  a 
mere  faith,  and  combined  systematically  to  reach  all  nations  and 
classes  of  people,  with  a  positive  assurance  of  salvation  by  faith. 

The  account  also  says,  that  "  he  shall  set  his  face  to  enter  with 
the  strength  of  his  whole  kingdom,  and  upright  ones  with  him.'' 

Now,  be  it  remembered,  that  in  addition  to  all  the  allies  of  sci- 
ence, deists,  athiests,  free-will  advocates,  faith  and  atonement 
notions,  there  has  been  the  sweeping  claim  that,  the  atonement  of 
Christ,  as  a  literal  sacrifice,  means,  not  only  the  salvation  of  all 
men,  but  it  means   that  all  enter  bliss  without  any  conditions  of 


518  MYSTERY. 

this  life,  immediately  at  the  end  of  this  state  of  existence.  These 
ideas  fill  the  measure  of  forces  that  are  arrayed  against  the  king 
of  the  south,  rather  against  the  notion  of  offended  gods,  eternal 
punishment,  and  predestination. 

Notwithstanding  all  this  array  of  forces,  and  the  liberal  senti- 
ments, allied  "with  the  spiritual  north,  the  account  begins  to  throw 
out  disparaging  intimations  respecting  the  leading  popular  ideas 
of  atonement  and  reconciliation,  as  pertains  to  modern  doctrine,  in 
the  interest  of  pacification  of  the  gods. 

It  continues  in  this  manner:  ''Thus  shall  he  do;  and  he  shall 
give  him  the  daughter  of  women  corrupting  her.'* 

Now,  as  the  saints  of  the  Most  High  are  the  adherents  of  the 
revealed  system,  and  the  "  daughter  of  women,"  also  implies  the 
church  general  attached  to  the  same  faith,  the  terms  became  iden- 
tical, so  that  the  "daughter  of  women"  refers  to  the  Church 
general.  To  say,  therefore,  that  she  shall  be  given  to  the  king  of 
the  north,  means  that  the  doubtful  doctrine  of  the  literal  sacrifice 
of  Christ,  as  a  reconciliation  to  the  father,  possesses  the  Church, 
generally  speaking.  Such  is  the  fact;  and  we  have  attempted  to 
show,  by  all  the  evidence  of  the  ceremonial  law  and  the  signs  of  the 
sacred  writing,  that  the  fact  is  full  of  unpleasant  associations, 
arguing  that  the  Church  is  corrupted,  and  that  it  is  these  peculiar 
ideas  that  contribute  to  that  end. 

"  After  this,"  says  the  vision,  "he  shall  turn  his  face  to  the  isles, 
and  take  many."  The  sea  is  explained  to  mean  arbitrary  organ- 
ized society.*  The  islands,  therefore,  which  stands  up  out  of  the 
sea  must  be  common  natural  realities,  which,  ordinarily,  cannot  be 
affected  by  such  a  sea.  The  ideas  of  atonement  and  sacrifice,  as 
entertained  by  the  church,  close  upon  the  ordinary  and  natural 
means  of  perfection,  and  virtually  deny  them  an  existence.  The 
common  realities  of  life  are  ignored,  and  the  supernatural  and  in- 
comprehensible substitute  of  sacrificial  justification,  places  these 
ordinary  natural  realities  in  a  passive  subjection  to  the  absurd 
notion  entertained. 

Thus  the  isles  of  the  sea  are  taken.  "But,"  says  the  account, 
"  a  prince  for  his  own  behalf  shall  cause  the  reproach  offered  by 
him  to  cease;  without  his  own  reproach,  he  shall  cause  it  to  cease." 
Then  it  adds,  that  "  he  shall  turn  his  face  toward  the  fort  of  his 
own  land,  but  shall  stumble,  fall,  and  not  be  found." 

This  can  mean  nothing  less  than  the  final  destiny  of  these  pecul- 
iar doctrines,  and  especially  that  of  the  literal  sacrifice  of  Christ  as 
an  atonement  and  pacification  of  the  offended  Deity.     The  cause  lies 

*  See  page  26. 


MYSTERY.  519 

in  a  prince,  who,  for  his  own  behalf,  shall  cause  the  reproach  to  cease. 
Now,  it  is  applicable  to  this  point  to  say  that  on  behalf  of  the 
requirements  of  grace,  as  embodied  in  the  covenant  of  God,  and  in 
behalf  of  the  philosophical  system  of  the  Bible,  both  these  peculiar 
ideas,  typified  by  the  kings  of  north  and  south,  should  be  contra- 
verted.  And  that  they  shall  be,  is  implied  by  the  terms  of  the 
vision  above  quoted.  But  it  is  the  future  destiny  that  will  be 
apparent  when  these  doctrines  find  it  necessary  to  turn  on  the 
defensive,  and  struggle  for  a  mere  existence. 

But  it  seems  that  the  vision  has  reached  far  ahead  of  the  regular 
history  of  the  general  doctrines,  in  following  out  the  destinies  of  the 
king  of  the  north.  It  now  appears  to  go  back,  and  by  the  use  of 
the  term  '*  then,"  refers  to  the  time  when  this  whole  history  of  the 
kings  of  the  north  and  south  was  being  recorded,  rather  than  to 
the  time  after  the  king  of  the  north  "stumbled  and  fell,  and  was 
not  found." 

"Then,"  says  the  account,  "  shall  stand  up  a  raiser  of  taxes  in 
the  glory  of  the  kingdom." 

Now,  as  these  kings  represent  distinct  doctrinal  sentiments,  and 
they  have  a  contemporary  existence,  we  are  not  to  consider  them  as 
following  each  other  in  succession,  as  the  account  might  mislead  us 
to  think.  The  fact  is,  there  was  no  other  way  to  record  the  history 
of  these  seperate  doctrines,  without  taking  them  up  one  by  one, 
and  following  them  out  to  their  full  history.  Therefore,  the  term 
"  then,"  following  immediately  after  the  account  of  the  king  of  the 
north  stumbling  and  falling,  is  not  to  be  taken  to  mean  the  imme- 
diate time  when  the  king  of  the  north  had  so  fallen,  but  rather  to 
the  same  time  wherein  all  the  exploits  of  that  king  transpired. 
It  is  natural,  too,  that  when  the  history  of  the  king  of  the  north  was 
just  finished,  it  would  revert  to  another  of  the  contemporary  ele- 
ments by  the  use  of  the  term  "  then." 

With  these  suggestions  we  shall  look  for  the  raiser  of  taxes,  with- 
out particular  reference  to  time  or  order  of  succession  to  any  of  the 
other  characters  typified  in  the  vision. 

Taxes  are  exacted  for  the  avowed  purpose  of  defraying  expenses 
incurred  for  the  benefit  of  the  person  who  is  required  to  pay  the 
tax.  If  we  carry  the  substance  of  this  fact  into  the  philosophical 
sphere  it  will  demand  that  the  raiser  of  taxes  be  a  controlling  prin- 
ciple or  doctrine  which  obtains  in  the  church,  and  which  exacts 
something  esteemed  necessary  to  salvation  and  something  disagree- 
able to  accord.  Where  the  chief  doctrine  prevails  that  it  is  a  literal 
suffering  of  death  that  makes  atonement  and  insures  salvation,  there 
is  sure  to  be  some  minor  branches  of  the  same  unreasonable  notion. 


520  MYSTERY. 

In  the  early  history  of  the  church  we  find  that  the  doctrine  of  pen- 
ance prevailed  to  a  great  extent.  The  logic  was,  that  as  Christ  suf- 
fered for  our  justification,  and  there  was  something  still  lacking  of 
that  suffering,  it  becomes  us  to  afflict  ourselves  in  order  to  secure 
the  divine  approbation.  Thus  it  was  that  the  raiser  of  taxes  was 
fulfilled  in  the  existence  of  the  doctrine  of  penance  ;  and  the  taxes 
exacted  were  the  same  requirements  as,  by  a  misunderstanding  of 
scripture  doctrine,  were  presumed  to  be  outlaid  for  our  salvation. 

However,  the  account  says  that  "within  a  few  days"  he  was  to  be 
destroyed,  "  neither  in  anger  or  battle." 

If  we  understand  the  history  of  this  notion,  such  has  been  its 
fate  ;  such,  at  least,  is  being  its  fate.  The  masses  and  prayers  for 
the  dead  have  taken  its  place,  and  it  has  been  dropped  behind  with- 
out leaving  a  remarkable  era  of  its  decline. 

After  relating  the  brief  history  of  this  king,  the  vision  resorts  to 
the  same  significant  "  then,"  in  order  to  carry  us  back  to  the  his- 
tory of  other  elements  which  had  a  reign  at  the  same  time. 

*'  Then  shall  stand  up  in  his  estate  a  vile  person,  to  whom  they 
shall  not  give  the  honors  of  the  kingdom,  but  he  shall  come  in 
peaceably  and  obtain  the  kingdom  by  flatteries." 

There  is  just  one  sentiment  that  can  agree  with  this  description. 
It  is  that  which  is  usually  manifest  in  extremes.  It  is  such  as  will 
kill  the  prophets,  and  then  turn  and  weep  over  their  graves,  and 
laud  them  beyond  measure.  It  is  that  which  treats  the  non-influ- 
ential with  contempt,  and  yet  fawns  and  bows  to  the  rich  and  pow- 
erful. It  is  that  which  rejects  the  agencies  of  God  when  they  come 
face  to  face  with  their  message,  and  yet  will  magnify  the  merits 
of  departed  saints  beyond  the  capacities  of  human  nature.  It  is 
the  sentiment  that  slew  the  righteous  but  yesterday,  and  accords 
him  a  place  among  the  gods  to-day.  To  be  more  definite,  it  is  that 
subtle  principle  that  magnifies  the  office  of  Christ,  and  by  the  inor- 
dinate praise  it  accords,  gathers  strength  with  the  passing  ages,  until 
nothing  but  the  ideal  of  the  eternal  Glod  can  fill  the  measure  of  flat- 
tery it  has  gathered  for  its  hero.  To  say  that  it  is  the  doctrine  of 
Christ's  divinity,  is  not  sufficient.  It  is  the  subtle  principle  that  has 
established  that  notion  of  Christ,  that  worships  the  angels,  and 
which  disparages  the  present  time  and  persons,  to  the  excessive 
adulation  of  all  things  past  and  departed. 

Let  us  see  whether  the  description  does  not  fit  all  the  way  through. 
"  They  shall  not  give  him  the  honor  of  the  kingdom,  but  he  shall 
obtain  it  by  flatteries."  The  early  apostles  made  a  point  to  discour- 
age the  excessive  veneration  that  was  occasionally  manifest.  They 
rent  their  clothes  if  the  people  showed  too   much  demonstration 


MYSTEKY*  5^1 

toward  them.  They  ominously  complained  that  the  intrusion  of 
the  fleshy  mind  and  the  voluntary  worship  of  angels,  was  the  tend- 
ency of  the  perverted.  Doubtless  the  succeeding  apostles  were 
also  zealous  about  this  inclination  of  the  people,  and  the  effort  cer- 
tainly was  to  discourage  it.  But  we  know  what  a  few  ages  will  do 
with  the  character  of  any  person,  especially  of  the  wise  and  good. 
Flattery  steals  upon  them,  and  this  principle  asserts  itself  in  time, 
in  spite  of  every  hindrance.  Thus  it  was  that  it  obtained  its  hold, 
though  denied  a  seat  by  the  apostles.  The  record  continues  to  say 
that,  *'  with  the  arms  of  a  flood  shall  they  be  overflown  before  him 
and  be  broken  ;  yea,  also,  the  prince  of  the  covenant.'' 

Now,  what  has  this  principle  done  but  up-set  the  true  doctrine 
of  Christ,  thereby  breaking  the  prince  of  the  covenant,  as  described  ? 
What  has  it  done  but  cloud  the  character  and  unity  of  G  od,  thereby 
placing  the  church  in  the  attitude  of  idolatry  ?  Are  they,  indeed, 
overflown  "  with  the  arms  of  a  flood,"  and  broken  by  this  deceptive 
principle  ?    Yes,  emphatically  so. 

"After  the  league  made  with  him,"  meaning  with  the  prince  of 
the  covenant,  "  he  shall  work  deceitfully;"  and,  again,  "he  shall 
come  up  and  become  strong  with  a  small  people." 

Now,  the  league  referred  to  is  the  peculiar  connection  that  Christ 
is  made  to  have  with  God,  and  which,  when  once  asserted  in  the 
early  times  of  the  church,  soon  gathered  strength  and  ripened  into 
the  doctrine  of  the  trinity,  and  gathered  around  it  the  whole  gen- 
eral assembly  of  saints.  The  "  small  people"  with  which  the  prin- 
ciple came  up,  is  the  comparatively  few  statements  and  foundation 
principles  that  the  sacred  writings  contain  that  can  be  interpreted 
to  justify  the  trinitarian  faith. 

"  He  shall  do  that  which  his  fathers  have  not  done,  nor  his 
fathers'  fathers.  He  shall  scatter  among  them  the  prey,  spoil  and 
riches,  and  forecast  his  devices  against  the  strongholds,"  etc.,  etc. 

Now,  the  father  of  this  sentiment  in  its  fullness  and  effect  is  the 
Greek  philosophy,  which  lauded  its  heroes  and  established  a  prece- 
dent of  terms  to  deceive  the  faith  of  the  saints,  because  the  color- 
ing of  their  sentiments  controlled  the  terms  of  the  New  Testament. 
His  fathers'  fathers  implies  the  original  superstitions  from  which 
the  cultivated  Greeks  selected  their  theories.  Unlike  any  of  these, 
he  scatters  among  them  the  privileges  and  blessings  of  the  heaven  of 
heavens,  all  centered  in  Christ,  who,  being  esteemed  God  himself, 
with  all  disposition  of  good  and  convenience  of  intercourse,  is  cen- 
tered in  a  visible  form  to  grant  every  good.  Now,  the  former 
philosophies  differed  from  this,  because  in  both  stages  they  recog- 
nized a  multi^^licity  of  absolute,  distinct  gods,  who  opposed  each 


522  MYSTERY. 

other  in  their  influence,  or  confined  themselves  to  separate  spheres. 
None  of  them  could  be  connected  with  the  idea  of  all  power,  and 
made  to  promise  the  treasures  and  blessings  that  the  popular  notion 
of  Christ  deified  represents.  "  He  shall  do  that  which  his  fathers 
have  not  done,  nor  his  fathers'  fathers  ;  he  shall  scatter  among 
them  the  prey,  and  spoil,  and  riches.  Yea,  and  he  shall  forecast 
his  devices  against  the  strongholds,  even  for  a  time." 

Now,  the  chief  strongholds  spiritually,  according  to  the  script- 
ure, are  the  absolute  unity  and  fatherhood  of  God.  The  first  com- 
mandment commences  with  this  idea,  and  makes  all  the  law  and 
prophets  confirm  it.  Do  they  cast  devices  against  these  old  founda- 
tions ?  Yes ;  it  is  common  to  hear  teachers,  even  from  the  pulpit, 
declare  that  they  want  no  other  God  but  Christ.  Has  not  the  vile 
principle  insinuated  itself  until  it  can  make  a  bold  declaration  of  its 
tendency  and  purpose  ?  But  this  casting  devices  for  a  time  seems 
to  relate  to  the  period  from  Constantino  to  when  it  became  evident 
that  these  old  stronghold  ideas  could  not  be  destroyed  by  mental 
opposition  or  force.  From  the  time  of  Constantino  to  such  eras  of 
the  reformation  when  liberty  became  so  widespread  as  to  leave  it  a 
hopeless  task,  there  was  a  most  decided  intention  to  exterminate 
Unitarianism,  which  embodied  these  venerable  foundations.  It  will 
be  noticed,  too,  that  they  did  not  despair  in  the  early  stage  of  the 
Reformation,  but  only  when  several  successive  eras  of  increased  dis- 
sent were  inaugurated.  The  time,  therefore,  applies  to  the  whole 
mystical  year  from  Constantino  to  near  the  Dissenters'  period,  in 
1580.* 

After  this  the  account  declares  that  "he  shall  make  war  with  the 
king  of  the  south,"  and  that  "  many  shall  fall  down  slain."  Then 
it  adds,  that  "  both  these  kings'  hearts  shall  be  to  do  mischief," 
and  that  *'they  shall  speak  lies  at  one  table."  The  reference  was 
first  made  to  the  king  of  the  south ;  then  the  above  statement  fol- 
lows ;  so  that  it  is  the  principle  of  excessive  reverence  developed 
into  the  peculiar  cast  of  doctrines  it  has,  and  the  representative  per- 
versions agreeing  with  the  king  of  the  south,  which  are  spoken  of  as 
declaring  lies  and  doing  mischief. 

**  Then  he  shall  return  into  his  own  land  with  great  riches  ;  and 
his  heart  shall  be  against  the  holy  covenant."  This  statement  fol- 
lows that  which  says  that  ho  was  stirred  up  to  battle  with  the  south 
with  a  great  army,^and  that  the  king  of  the  south  was  also  stirred 
up  to  battle  with  a  great  army,  but  had  devices  cast  against  him, 
and  was  destroyed  by  treachery.  This  battle  seems  but  a  reitera- 
tion of  the  same  contest  that  has  been  noted  in  the  history  of  the 


MYSTERY.  623 

king  of  the  north,  for  these  principles  operated  together;  but  this 
particular  element  is  also  noted  as  a  leader  in  that  contest.  The 
*'  stirring  up  to  battle"  was  when  the  gracious  disposition  of  Christ 
as  the  only  God  was  pitted  against  the  notion  of  offended  gods. 
The  reasoning  was  :  "What  care  we  for  the  displeasure  of  God  ? — we 
have  Christ,  who  is  God  with  us,  the  same  in  person  as  the  one 
claimed  to  be  offended. 

The  devices  were  cast  against  this  king  of  the  south  in  this  spirit- 
ual sense,  and  the  sentence  that  says  that  "  they  that  ate  a  portion 
of  his  meat  destroyed  him,"  is  fulfilled  by  the  fact  that  the  principle 
which  presumed  on  a  necessity  of  reconciliation,  and  so  partook  of 
the  notion  of  offended  gods,  was  as  much  acknowledged  by  the  no- 
tion of  Christ's  mission  as  it  was  by  the  representative  idea  of  this 
spiritual  south  itself.  But  this  sudden  turn  that  the  nature  of 
Christ  assumes  proves  treacherous  to  what  was  acknowledged  as 
correct  in  the  idea  of  an  offended  God ;  and,  by  declaring  Christ 
and  God  identical,  both  denied  what  was  at  first  acknowledged,  and 
weakened  the  notion  that  there  was  any  one  in  wrath  and  in  the  as- 
pect of  condemning.  In  short,  the  words  of  the  apostle  are  taken 
up,  and  the  question  is  asked:  "Who  shall  condemn  us?" — We 
have  Christ,  who  is  favorably  disposed,  and  there  is  none  other. 

Now,  after  this  feat  it  may  well  be  said  that  "  he  returns  into  his 
own  land  with  great  riches  ;"  because  if,  indeed,  there  is  none  other 
God  than  Christ,. and  he  is  secured  by  the  praise  accorded  to  him, 
and  justifies  every  one  for  a  mere  faith  and  acknowledgment  of  his 
divine  nature,  the  principle  that  has  secured  all  this  has  enriched 
itself  beyond  measure  by  the  spoil  it  has  taken. 

But  it  says  that  *'  his  heart  is  against  the  holy  covenant."  Now, 
how  is  this,  if  it  is  not  because  that  this  vile  principle  has  substi- 
tuted a  plan  of  justification  and  perfection  which  ignores  the  natu- 
ral means  peculiar  to  God's  covenant  of  grace,  and  intrudes  its 
extraordinary  and  incomprehensible  view  of  a  God  in  the  writhing 
agonies  of  death,  in  order  that  we  may  be  accepted  and  saved? 
The  holy  covenant  declares  :  Hear,  O,  Israel,  the  Lord  thy  God  is 
one  God.  The  same  covenant  declares  that  there  is  no  Savior,  in 
the  primary  sense,  but  the  Jehovah.  But  this  king,  this  doctrine, 
this  controlling  principle,  is  against  all  this  as  a  necessary  policy  of 
its  own  existence. 

"At  the  time  appointed  he  shall  return  and  come  toward  the 
south ;  but  it  shall  not  be  as  the  former  or  as  the  latter,  for  the 
ships  of  Chittim  shall  come  against  him." 

These  terms  "former"  and  "latter"  imply  two  distinct  eras  in 
the  history  of  this  principle,  in  both  of  which  it  has  contended 


^2i  mystehy. 

and  been  successful.  We  undertake  to  say  that  those  eras  are 
noted  by  the  time  of  the  Arian  controversy  and  by  the  time  of  the 
Lutheran  reformation.  In  both  of  these  instances  it  maintained 
the  control  and  kept  its  place  as  the  leading  sentiment  of  Chris- 
tianity. 

But  here  is  another  era,  when  it  is  to  return  toward  some  of  the 
questions  relating  to  evil,  or,  as  the  vision  terms  it,  "toward  the 
south,"  and  is  to  meet  with  unexpected  opposition  and  is  to  become 
desperate  against  the  true  means  of  grace  and  perfection. 

■JChe  term  Chittim  seems  to  have  been  derived  from  Kittim,  of  the 
descendants  of  Japheth.  After  a  while  the  term  also  applied  to  a 
certain  locality,  and  again  to  a  place  on  the  sea-coast,  and  to  an 
island.  However,  the  name  appears  to  have  originated  with  Kit- 
tim, and  to  have  followed  his  descendants  in  their  various  settle- 
ments and  in  their  particular  pursuits  of  sea-faring.  The  term, 
therefore,  as  here  made  use  of,  gives  an  impression  in  its  original 
meaning,  according  to  the  line  of  Japheth.  The  latter  has  been  in- 
terpreted to  mean  the  principle  of  reform.  So  the  ships  of  Chittim 
are  associated  with  the  idea  of  reform.  Now,  ships,  seeing  that 
the  ocean  is  spiritually  interpreted  to  mean  arbitrary  organizations, 
aptly  have  some  reference  to  popular  sentiments.  The  latter  have 
their  rise  in  the  experience  and  consciences  of  men,  and  often  resist 
and  battle  the  arbitrary  elements  of  life  and  society.  But  the  idea 
of  a  ship  supposes  a  construction  according  to  a  system,  and  for  the 
purpose  of  coursing  above  the  waters.  Therefore  the  full  interpre- 
tation of  the  term  will  mean  a  designed  expression,  prepared  with 
reference  to  resisting  the  arbitrary  element  of  society.  But  as  this 
cannot  be  done  but  by  a  close  sympathy  with  human  nature,  the 
spirit  of  the  term  must  be  an  argumentative  expression  in  a  popular 
sentiment. 

But  as  these  ships  belong  to  Chittim,  which  term  conveys  the 
idea  of  reform,  according  to  the  line  of  Japheth,  the  ships  of  Chittim 
will  mean  the  efforts  of  reform  appealing  to  the  experiences  of  men. 
This  is  the  same  manner  of  opposition  this  principle  encountered  in 
the  "former"  and  "latter"  time,  viz.,  in  the  former  era  of  Arian- 
ism,  and  in  the  latter  time  of  the  same  sentiment  after  the  Lutheran 
reformation. 

At  this  point  in  the  vision  it  appears  to  break  up  in  general  state- 
ments covering  the  whole  history  of  the  Church,  but  still  keeping 
this  same  principle  in  view  as  a  controlling  opposition  to  the  true 
spirit  of  religion.  It  says  that  "  arms  shall  stand  on  his  part,"  still 
referring  to  the  same  person,  but  implying  many  other  corrupt  agen- 
cies, for  it  immediately  adds  :  "And  they  shall  pollute  the  sanctu- 
ary of  strength,  and  take  away  the  daily  sacrifice." 


MYSTERY.  525 

Now,  tlie  term  *^  arms"  denotes  violent  and  summary  measures, 
such  as  has  been  the  lamentable  fact  in  the  past.  "  His  j)art"  is  the 
part  of  error  and  seduction,  and  the  term  "  they"  supposes  the 
many  erroneous  principles  that  have  stolen  into  the  Christian  faith 
and  polluted  that  strong  sanctuary. 

From  the  day  that  the  policy  of  the  Church  was  shaped  to  dis- 
courage the  agitation  of  doctrine  and  a  free  association,  it  has  be- 
gun to  take  away  the  daily  sacrifice.  If  we  have  interpretated  that 
sign  correctly,  and  the  principles  of  agitation  and  association  make 
the  spirit  of  the  daily  sacrifice,*  then  what  does  this  modern,  close  - 
communion  mean?  What  did  those  arbitrary  measures  mean, 
which,  in  the  early  history  of  the  church,  summoned  the  influence 
of  the  empire  to  hush  the  voice  of  the  eager  spirits  who  would  know 
the  truth  ?  What  does  it  mean,  to  mark  a  line  and  give  a  pre- 
scription of  faith  to  the  convert,  watching  that  he  shall  hear 
only  the  one  song  and  keep  close  to  the  interest  of  his  sect  ?  It 
means  the  taking  away  of  the  daily  sacrifice,  which  human  nature 
demands  shall  send  up  its  flame  day  and  night,  for  ever  and  ever. 
It  means  no  modification  of  doctrine — no  trimming  of  religious 
faith;  but  rather  a  petrifying  form,  full  of  heathen  philosophy,  and 
hideous  with  the  mold  of  a  barbarous  age.  It  means  error,  as  an 
example  to  rising  generations,  and  an  embodiment  of  living  ab- 
surdity that  is  a  reproach  to  the  revealed  system,  and  an  offense  to 
high  heaven. 

*'  And  the  king  shall  do  according  to  his  will,  and  he  shall  exalt 
himself  above  every  god,  and  shall  speak  marvelous  things  against 
the  God  of  gods,  and  shall  prosper  till  the  indignation  be  accom- 
plished." 

The  interpretation  of  this  is  quite  apparent.  It  continues  thus: 
"  Neither  shall  he  regard  the  god  of  his  fathers,  nor  the  desire  of 
women,  nor  any  god,  for  he  shall  magnify  himself  above  all." 

"  The  gods  of  his  fathers"  were  the  heathen  deities,  and  it  is  true 
that  no  respect  is  paid  to  them  ;  but  further  on,  it  adds,  that  he 
"  shall  honor  a  god  whom  his  fathers  knew  not."  Now,  what  the 
Greeks,  Romans,  Persians  and  the  ancients  generally  worshiped 
was  neither  the  one  God,  nor  yet  the  person  of  men.  Their  deities 
were  for  the  most  part  myths,  imaginary  spirits,  or  unseen  local 
influences.  But  in  this  case,  all  the  treasures  of  the  earth  and 
heavefi ;  or,  as  it  is  expressed  in  the  vision,  *'  gold,  silver,  precious 
stones,  and  pleasant  things,"  are  attributed  to  Christ.  Thus,  this 
principle  of  perverted  veneration  worships  a  god  which  his  fathers 
knew  not,  and  a  strange  god  whom  he  acknowledges  and  increases 

*  See  pages  309  and  321. 


B^Q  MYSTERY. 

with  glory.  "  And  lie  shall  cause  tliem  to  rule  over  many,  and  shall 
divide  the  land  for  gain,"  This  is  said  to  be  done  in  the  '*  strong- 
holds." As  suggested,  this  means  the  points  where  the  unity  and 
fatherhood  of  God  are  concerned.  Then,  as  concerns  dividing  the 
''  land  for  gain,"  you  will  observe  that  when  in  the  history  and  re- 
sult of  approaching  the  subject  of  God's  unity  and  fatherhood,  this 
principle  of  flattery  and  excessive  veneration  has  had  an  exercise 
to  intrude  the  person  of  Christ;  how  that  the  subjects  are  mixed, 
mystified,  and  so  divided  and  contradicted  one  by  the  other,  that 
there  is  but  little  sense  or  completeness  in  any  of  them;  and,  con- 
sequently, our  religious  inheritance  is  virtually  meted  out  in  the 
interest  of  maintaining  a  base  and  deluding  principle.  There  are 
some  statements  asserted  concerning  God  which  are  well  enough, 
if  they  could  be  let  alone;  but  when  the  claims  of  Christ  have  their 
full  complement  in  this  perverted  principle,  there  is  no  conceiv- 
able individuality  of  God  left.  And  it  is  the  same  way  on  the  other 
hand.  The  fact  is,  the  doctrines  are  so  divided  and  meted  out  by 
this  false  growth,  that  there  is  nothing  complete  about  either  that 
of  Christ  or  God.  This  is  all  necessary  to  maintain  the  principle, 
and  we  suggest  whether  or  not  it  has  anything  to  do  with  "  dividing 
the  land  for  gain."  We  think  that  in  the  spiritual  sense  it  has,  and 
that  is  the  sense  in  which  this  vision  was  intended.  The  spiritual 
land  is  a  perfection  of  character  in  an  individual  existence.  Who 
would  have  his  nature  divided,  as  is  attributed  to  Christ  and  to 
God  ?  When  we  shall  reach  the  attainment  we  desire  and  hope 
for,  we  want  to  be  individually  ourselves.  God  also  asserts  His 
unity.  The  double  nature  of  the  doctrine  of  Christ  is  too  sug- 
gestive of  the  blending  of  our  individualities  in  the  sea  of  spirit- 
matter,  like  drops  of  water  lost  in  the  ocean.  But  the  land  must 
be  divided  or  this  king  will  be  dethroned.  "  Neither  shall  he  re- 
gard the  god  of  his  fathers,  nor  the  desire  of  women,  nor  any 
god,  for  he  shall  magnify  himself  above  all." 

The  desire  of  women  seems  to  apply  to  the  wish  of  the  churches 
and  sects  to  appear  comely  in  their  doctrine. 

It  is  remarkable  of  women  that  they  are  desirous  to  appear  in  a 
pleasing  and  becoming  garb ;  and  the  fact  appears  to  be  availed  of 
as  a  figure  to  represent  the  restive  consciousness  the  churches  have 
that  their  garb  of  doctrine  is  a  reproach.  Nevertheless,  this  princi- 
ple has  so  hardened  the  religious  element  to  stem  the  tide  of  cen- 
sure that  it  has  become  accustomed  to  it  as  a  matter  of  course,  and 
the  convenient  plea  of  mystery  answers  many  objections.  The 
principle  itself  controls  the  chief  rulers,  and  has  identified  itself 
with  the  interests  of  the  clergy ;  so  that  no  suggestions  from  any 


MYSTERY.  527 

quarter  can  be  entertained  looking  to  a  modification  of  tlie  faith. 
The  policy  of  the  principle  is  to  disregard  suggestions  within  its 
own  circle  and  to  be  impervious  to  censure  from  without.  In  short, 
it  magnifies  itself  above  every  dictation  of  reason,  and  cares  not  for 
consequences.  The  sentiment  is,  that  if  Christ  is  not  God,  they 
want  nothing  of  religion,  God,  or  the  Bible.  Therefore  the  churches 
may  indeed  desire  that  their  garb  of  doctrine  should  be  more  accept- 
able, but  this  principle  stands  in  the  way  of  that  wish  and  disregards 
it,  according  to  the  spiritual  sense  of  giving  no  heed  to  a  chief  de- 
sire of  women  to  appear  in  a  dress  that  is  becoming  and  pleasing. 
But  the  account  continues  to  say  that  "  at  the  time  of  the  end  the 
king  of  the  south  shall  push  at  him,  and  the  king  of  the  north  shall 
come  against  him  like  a  whirlwind,  with  chariots,  with  horsemen, 
and  with  many  ships." 

Now,  supposing  that  the  statement  is  correct,  that  the  principles 
of  the  Christian  religion  are  distorted,  and  that  the  doctrine  of 
Christ  as  now  entertained  is  an  offense  both  to  true  religion  and  to 
the  great  God  of  all  things  :  Will  it  not  follow  that  the  idea  of  an 
offended  God  will  be  revived,  and  that  it  must  push  at  this  princi- 
ple which  so  gives  occasion  ?  Besides,  the  whole  subject  of  human 
nature  and  the  explanation  of  the  necessary  evil  attached  to  human 
existence,  or  to  the  existence  of  the  creature  in  any  state,  reflects  on 
this  principle  unfavorably,  and  would  provoke  it  to  give  an  account 
of  itself.  So  much,  then,  for  "the  king  of  the  south  pushing  at 
him." 

On  the  other  hand,  if  it  be  true  that  the  situation  of  doctrinal 
faith  is  such  as  to  place  the  true  God  in  the  aspect  of  wrath,  such 
as  we  might  expect  when  the  creature  is  worshiped  instead  of  the 
Creator,  then  the  occasion  for  pacification  has  become  a  living  real- 
ity. We  then  should  have  a  king  rising  up  in  the  spiritual  north, 
not  as  the  former,  a  false  impression  and  false  manner  of  remedying 
and  adjusting  an  equally  false  impression  of  God's  wrath  against 
something  that  men  could  not  help,  but  a  correct  one,  and  the 
legitimate  and  necessary  king  of  atonement  that  must  both  show 
the  fact  of  offense  and  suggest  the  means  of  pacification  by  the  only 
manner  that  will  serve  in  this  perverse  situation,  viz.,  to  gather  all 
the  forces  of  the  spiritual  heavens  and  besiege  and  uproot  the  prin- 
cix^le  of  offense,  which  principle  is  enthroned  in  perversion,  and  is 
especially  calculated  to  provoke  the  wrath  of  a  jealous  God. 

The  kings  of  the  north  and  south  in  this  instance  act  with  a 
simultaneous  impulse,  as  instigated  by  the  interests  and  revelation 
of  the  covenant  of  grace.  In  the  latter  idea  the  king  of  the  north 
has  an  application. 


528  MYSTERY. 

The  situation  is  sucli  that  the  judgment-day  should  usher  in ;  and 
that  the  proper  pacification  should  be  effected  by  the  wrath  of  Him 
who  sits  on  the  throne  above  all,  God,  exalted  forever.  Therefore 
the  king  of  the  north  in  this  instance  is  a  righteous  one,  clothed 
with  the  majesty  of  divine  veugeance,  and  rushing  like  a  devouring 
fire  upon  this  vile  principle  which  has  so  seduced  the  saints,  taken 
away  the  daily  sacrifices,  and  placed  the  abomination  that  makes 
desolate. 

Now,  this  reference  to  the  king  of  the  north  coming  with  so  many 
forces  and  ships  is  apparently  the  same  as  is  hinted  in  the  thirteenth 
verse  of  the  chapter  in  view.  It  seems  that  the  king  of  the  north 
has  many  allies,  among  which  are  the  ships  of  Chittim.  Horses 
have  been  interpreted  to  be  the  systems  of  appealing  to  men,  viz., 
to  their  fears,  gratitude,  and  interests.*  Chariots  aptly  agree  with 
argumentative  efforts ;  and  ships,  as  already  explained,  with  argu- 
mentative efforts  in  popular  sentiment.  The  distinction  is  appro- 
priate to  the  difference  between  ships  and  chariots.  Both  are  con- 
structed with  a  design,  and  of  the  same  material;  but  vary  accord- 
ing to  the  use  to  which  they  are  put.  Now,  it  is  evident  that  an 
arbitrary  and  bigoted  sj'stem  of  religion  might  ignore  and  contemn 
the  best  efforts  of  argument  if  there  were  not  some  of  such  nature 
and  construction  as  to  reach  them  in  spite  of  themselves.  They 
might  rise  up  with  all  the  strength  that  long  custom  and  much  vir- 
tue and  intelligence  has  accorded  to  a  system  of  error,  and  consign 
the  best  efforts  of  a  well-timed  opposition  to  the  pressure  or  destruc- 
tion of  a  sweeping  condemnation,  or  swamp  the  most  correct  argu- 
ments, according  to  the  high-handed  way  of  dealing  that  has  previ- 
ously characterized  them,  were  it  not  for  the  molding  that  appeals 
to  men  in  reference  to  the  sentiments  of  their  experience.  There 
are  considerations  that  ride  the  waves  of  social  discord  and  party 
interest,  and  successfully  make  the  ports  intended  by  the  design  of 
the  arguments  constructed.  But  these  considerations  are  such  as 
the  reasonable  soul  indorses,  such  as  his  experience  teaches,  and 
such  as  God  has  made  the  aspiration  of  his  immortal  mind.  This 
we  call  popular  natural  sentiment.  It  is  this  that  has  often  sur- 
prised the  tyrant  and  made  armies  ineffectual.  It  is  this  that  makes 
the  high  mountains  of  error  dissolve  in  a  day,  and  consigns  the  mon- 
uments of  folly  to  the  flames  in  all  new  dispensations.  It  is  this  in- 
gredient'associated  with  the  efforts  of  reform  and  the  arguments 
pertinent  to  the  subjects  of  all  mental  remedies  that  must  ally  the 
designs  of  the  Creator,  though  the  spiritual  king  of  the  north,  and 

*See  page  79. 


MYSTERY.  529 

sweep  like  a  wliirlwind  upon  the  doctrinal  folly  and  idolatry  of  the 
nineteenth  century. 

*'And  he  shall  enter  into  the  countries  and  shall  overflow  and 
and  pass  over.  He  shall  enter  also  into  the  glorious  land,  and 
many  countries  shall  be  overthrown."  After  making  reference  to 
a  check  from  the  king  of  the  north,  which  is  to  .be  at  the  time  of 
the  end,  the  account  of  this  principle  is  again  resumed,  as  above 
quoted,  and  as  implying  the  general  history. 

If  we  will  remember  the  philosophical  bearing  of  this  vision,  the 
above  quotation  will  need  no  comment.  But  it  continues  to  say, 
that  "Edom,  Moab,  and  the  chief  of  the  children  of  Ammon  shall 
escape  out  of  his  land.'' 

Now,  Edom  is  interpreted  to  mean  instruction.  If  the  reader 
will  turn  to  where  it  is  explained  on  what  ground  it  is  done,  it 
will  suffice.*  But  Moab  and  Ammon  are  the  children  of  Lot.  The 
latter  is  made  a  prominent  character  in  the  sacred  writings.  Abra- 
ham answers  to  the  principle  of  observation;  Isaac  to  experience; 
Jacob  to  reason,  and  Esau  to  instruction.  These  personage  in  the 
situation  of  types,  fill  up  the  measure  of  philosophical  principles 
and  doctrines,  in  a  primary  sense,  especially  when  the  twelve  patri- 
archs are  introduced  in  their  full  significance. f  However,  there 
is  yet  a  vacancy  that  is  not  noted,  and  this  vacancy  pertains  to  the 
matter  of  expression.  Now,  if  it  was  important  to  typify  the  prin- 
ciples of  the  revealed  scriptures,  the  matter  of  expression  which  is 
inportant  to  the  efficiency  of  the  scriptures,  could  not  have  been 
overlooked.  With  this  consideration,  and  the  fact  of  the  vacancy 
remaining,  we  are  to  look  upon  the  person  and  history  of  Lot  as 
significant. 

In  fact,  he  accompanied  Abraham  and  was  preserved  as  righteous, 
and  his  seed  hovered  around  the  fortunes  of  the  Israelites  in  a  re- 
markable manner.  That  he  was  as  prominent  as  Abraham,  and 
therefore  as  suggestive  as  a  type,  is  apparent.  Then,  as  there  is  a 
vacancy  for  his  mystical  history  to  apply  to  the  principle  of  ex- 
pression, we  shall  take  the  liberty  to  appropriate  that  principle  for 
him,  trusting  to  the  harmony  of  the  application  to  furnish  the  con- 
firmatory argument  for  so  doing. 

The  expression  of  the  sacred  writings  is  undoubtedly  very  im- 
portant; but  with  reference  to  the  presumed  type,  it  is  said  that 
Lot  begat  two  sons,  under  very  doubtful  circumstances,  and  these 
furnished  a  seed  which  though  intimately  connected  with  the  for- 
tunes of  the  Israelites  and  were  descended  from  a  righteous  man, 
were  yet  more  of  a  curse  than  a  blessing  to  the  favored  people. 

*  See  pages  383  to  386.  t  See  pages  109  to  119. 

34 


530  ■  MYSTERY. 

But  to  be  more  explicit,  we  will  observe  that  Lot's  wife  was 
turned  into  a  pillar  of  salt,  wlien  the  pressing  necessity  of  Lot's 
destiny  demanded  tliat  bis  family  should  not  look  back,  but  flee  for 
their  lives. 

Now,  considering  to  what  the  principle  of  expression  applies, 
viz.,  to  the  revealed  system,  we  will  say  philosophically,  that  the 
most  natural  wife  of  the  scripture  expression,  is  a  figurative  form. 
This  form  is  evidently  a  helpmeet  for  the  principle,  and  one  that 
the  Bible  system  of  expression  has  adopted.  However,  the  history 
of  that  reality  shows  that  it  has  looked  back  to  natural  objects,  and 
not  been  a  success  in  fleeing  to  the  spiritual  safety  that  Lot's  flight 
typified. 

Hence,  the  figurative  form  peculiar  to  the  Bible  has  lingered,  a 
preserved  monument  through  the  dispensations  of  the  Israelites 
and  of  the  Christians,  still  fixed  and  waiting  by  the  authority  of 
God,  who  has  become  responsible  for  both  the  substance  and  man- 
ner of  revelation.  The  figure  of  Lot's  wife  serves  to  show  that  the 
disposition  and  history  of  the  figurative  manner  of  expression  as  per- 
taining to  the  Bible,  is  to  look  back  from  the  true  object  of  progress. 
It  has  also  served  to  show  the  remarkable  preservation  of  the  whole 
mass  of  signs  and  figures  of  the  sacred  writings,  according  to  the 
preserving  qualities  of  salt,  and  the  spiritual  inference  that  may  be 
deducted. 

Now,  when  Lot's  wife  was  fixed  to  her  place,  the  two  daughters 
fled  with  their  father.  As  the  history  shows  that  these  daughters 
entered  into  somewhat  the  same  relation  with  Lot,  as  did  his  wife, 
it  seems  to  imply  that  the  same  figurative  system  still  has  a  utility 
and  exercise  in  the  matter  of  progress,  directly  or  indirectly.  We 
should,  therefore,  judge  that  the  daughters  differ  little  from  the 
mother  in  their  spiritual  signification,  and  that  the  fate  of  the 
mother  was  merely  to  show  the  history  of  the  peculiar  form  of  ex- 
pression pertaining  to  the  Bible. 

The  daughters  appear  to  be  for  the  purpose  to  make  a  further  dis- 
tinction in  that  form  of  expression  rather  than  to  represent  other 
principles.  The  fact  of  the  revealed  writing  shows  that  the  figura- 
tion manner  of  the  Bible  may  be  generally  divided  into  two 
distinct  characters,  but  still  leaving  the  relation  between  those 
characters  to  figuratively  agree  with  that  of  sisters. 

We  may  say  first,  as  agreeing  with  the  eldest  daughter  of  Lot, 
that  the  mode  of  expression  by  figures  of  speech  comprehends 
mystical  historic  accounts,  allegories  and  figurative  terms.  Then,  as 
agreeing  with  the  youngest,  the  plan  by  instituted  signs  makes  the 
other  distinction.     These   two  distinctions  and  what  properly  be- 


MYSTERY.  '  531 

longs  to  them,  embrace  the  whole  system  of  figurative  expression 
so  remarkable  of  the  Old  and  New  Testaments. 

Now  we  have  the  form  by  figures  of  speech  for  the  eldest  daughter 
and  the  form  by  instituted  signs  for  the  youngest.  But  each 
daughter  begot  to  Lot  one  son,  and  they  were  called  respectively 
Moab  and  Ammon. 

Corresponding  with  these  two  sons,  we  will  introduce  two  facts 
j)ertaining  to  religious  history,  which  facts  are  the  result  of  expres- 
sion by  figures  of  speech  and  of  expression  by  instituted  signs. 

The  first  is  the  fact  of  literal  interpretation  as  the  result  of  the 
expressions  by  figures  of  speech.  The  second  is  the  fact  of  cere- 
monial burden,  the  result  of  instituted  signs.  These  two  facts  we 
shall  claim  to  be  the  spiritual  Moab  and  Ammon  who  are  so  inti- 
mately connected  with  the  fortunes  of  the  Israelites.  Hence,  the 
generations  of  Lot  are  represented  thus : 

Lot — Principle  of  Expression. 

Lot's  Wife — Figurative  Form  of  Expression. 

Eldest  Daughter — Form  of  Expression  by  Figures  of  Speech. 
Youngest  Daughter — Form  by  Instituted  Signs. 

Moah — Literal  Interpretation. 
Ammon — Ceremonial  Burden. 

It  is  the  mere  figure  of  speech  that  gives  occasion  for  literal  inter- 
pretation, contrary  to  the  figure,  of  course;  therefore  it  begets  literal 
interpretations.  The  instituted  signs  pertaining  to  the  revealed 
system  embraced  a  plan  of  ceremonies  by  their  mere  institution. 
But  the  precedent  took  a  fast  hold  on  the  religious  element,  and 
it  has  never  been  able  to  free  itself  from  it,  even  after  the  declared 
time  of  ceremonial  signs  is  past.  We  have  only  to  refer  to  the  fact 
of  unnecessary  burdens  pertaining  to  the  Christian  Church,  and  the 
similarity  they  bear  to  the  old  instituted  signs  of  the  Israelitish 
system,  to  make  it  obvious  that  they  are  begotten  by  the  instituted 
signs  of  old. 

Moab  and  Ammon  did  not  conduct  themselves  in  a  manner  to 
secure  the  favor  of  God  or  that  of  His  people,  and  hard  sentences 
are  pronounced  against  them. 

Instead  of  meeting  the  famishing  people  with  bread  and  water 
when  they  were  thirsty  and  weary  in  the  wilderness,  they  designed 
evil  and  smote  the  fainting  host  with  the  sword. 

But  the  vision  of  Daniel,  which  we  have  under  view,  declares 
that  the  perverted  principle  of  worship,  typified  by  the  "  vile 
person,"  shall  not  retain  the  spiritual  Moab  and  Ammon  to  serve 


532  MYSTERY. 

his  purpose.  The  language  is,  that  Edom,  Moab  and  the  chief  of 
the  children  of  Ammon,  shall  escape  out  of  his  hand.  Therefore, 
to  apply  this  language  according  to  the  system  herein  pursued,  it 
means  that  instruction,  literal  interpretation,  and  the  most  of  bur- 
densome ceremony  shall  cease  to  be  made  subservient  to  this  prin- 
ciple. The  idea  of  escaping  supposes  that  they  have  been  made 
subservient ;  but  the  vision  supposes  a  time  when  instruction  in  the 
interest  of  this  perverted  principle  shall  be  of  no  effect ;  when  the 
literal  interpretations  that  have  propped  its  authority  will  be  found 
breaking  away,  and  when  the  burdensome  ceremony,  that  makes  so 
much  of  the  righteousness  associated  with  a  false  worship,  shall  be 
counted  for  nothing,  and  fail  for  the  most  part  to  be  relied  upon. 

*'But  he  shall  stretch  forth  his  hand  upon  the  countries,  and  the 
land  of  Egypt  shall  not  escape  ;  but  he  shall  have  power  over  the 
treasures  of  gold  and  of  silver,  and  over  all  the  precious  things  of 
Egypt,  and  the  Libyans  and  Ethiopians  shall  be  at  his  steps." 

This  statement  may  apply  to  the  past,  and  be  further  fulfilled  in 
the  future,  or  it  may  be  principally  to  the  past,  or  mainly  in  the 
future.  We  have  nothing  to  do  with  predictions  only  as  they  come 
within  the  scope  of  the  sacred  signs  or  within  the  range  of  proba- 
bilities through  the  principle  of  cause  and  effect. 

Egypt  stands  for  the  sensual,  selfish  and  intelligent  opposition  to 
God's  will  and  purpose,  as  manifest  in  this  life.  To  say,  therefore, 
that  he  shall  have  power  over  Egypt  with  the  precious  vessels  of 
gold  and  silver,  supposes  that  all  the  qualities  that  fill  the  idea  of 
the  spiritual  Egypt  shall  be  made  to  uphold  this  doubtful  principle. 
True  it  is  that  these  qualities  have  served  in  the  past,  and  we  are 
not  to  judge  that  they  will  be  less  availed  of  under  the  desparate 
grief,  which  the  vision  intimates  is  yet  in  store  for  the  element. 

The  Libyans  and  Ethiopians  were  a  fierce  people,  who  delighted 
in  blood-shed,  and  were  the  ever  ready  allies  of  the  Asiatic  and 
Egyptian  kings.  They  were  careless,  warlike  and  cruel,  and  could 
easily  be  enlisted  when  ravage  and  plunder  suggested  an  opportu- 
nity. This  fact,  together  with  the  unfavorable  appearance  that  the 
African  sun  and  degradation  of  habit  had  combined  to  give  them, 
they  were  a  terror  in  the  armies  of  the  contending  nations,  and, 
because  the  ambitions  of  the  southern  kings  often  directed  these 
fierce  hordes  toward  the  land  of  Palestine,  their  name  in  that  quar- 
ter became  associated  with  a  disagreeable  terror  and  severity.  This 
being  the  case,  the  Libyans  and  Ethiopians  could  conveniently 
shadow  the  terrible  sentiments  which  would  be  associated  with  the 
prominent  principle  of  perversion  that  furnishes  the  subject  before 
us.   But  inasmuch  as  the  nationality  and  locality  of  the  Libyans  and 


MYSTERY.  533 

Ethiopians  are  somewhat  indefinite,  it  appears  that  the  vision  has 
merely  acted  on  the  associations  of  the  names  to  suggest  the 
uncomely  and  terrible  principles  which  ally  this  condemned  influ- 
ence. 

We  shall,  therefore,  leave  the  terms,  to  receive  what  further  ap- 
plication the  judgment  of  the  reader  and  the  developments  of  the 
times  may  justify. 

**But  tidings  out  of  the  east  and  out  of  the  north  shall  trouble 
him,  therefore  he  shall  go  forth  with  great  fury  to  destroy  and  ut- 
terly to  make  away  many." 

The  East  has  reference  to  cause,*  and,  as  used  in  the  above  con- 
nection, evidently  implies  developments  in  that  direction  which 
threaten  the  principle  of  perversion  we  are  considering.  The  North 
relates  to  good,  and  in  the  scripture  sense  embraces  mercy,  grace, 
and  the  covenant  of  benevolence,  the  development  of  which  also 
bodes  no  good  to  this  sentiment. 

**  And  he  shall  plant  the  tabernacle  of  his  palaces  between  the 
seas  in  the  glorious  holy  mountain." 

The  great  sea  has  been  explained  as  agreeing  with  arbitrary  or- 
ganized society  ;f  but  in  this  case  the  term  seas  denote  a  less  gen- 
eral application,  as  though  the  idea  was  suggested  from  inland  seas, 
such  as  border  Asia  Minor,  and  which  were  well  known  in  Pales- 
tine. Still  the  element  that  constitutes  the  philosophical  sea  will 
be  the  same,  so  that  we  must  look  for  some  arbitrary  realities  as  the 
objects  of  these  seas.  Let  us  suggest,  therefore,  that  one  sea  is  the 
reality  of  strict  Church  government,  and  another  is  the  arbitrary 
claim  to  orthodox  opinions  ;  and  that  another  is  the  prerogative  of 
the  true  Church  centered  in  the  doctrine  of  the  Trinity.  It  is  right 
among  these  arbitrary  realities  and  claims  that  this  principle  rules 
a  prince  and  controls  the  destiny  of  the  Christian  religion. 

Now,  if  it  be  true  that  the  Christian  religion  was  appointed  of 
God,  according  to  the  mission  of  Christ  in  the  office  of  the  Messiah, 
then  it  is  this  religion  which  is  the  glorious  holy  mountain,  in  the 
spiritual  sense.  Therefore,  what  of  an  element  that  brings  so  much 
discord  to  the  doctrine  of  the  Bible,  aud  against  which  the  spirit  of 
revelation  reflects  so  much  of  reproof  ? 

We  say  that  the  principle  that  acknowledges  any  God  but  the 
one,  is  wrong.  The  sentiments  that  seduces  our  faith  by  the  course 
of  time,  and  leads  us  to  magnify  the  saints  or  our  fellows  to  deities 
is  vile.  And  the  disposition  to  connect  the  individuality  of  God 
with  that  of  Christ,  or  any  other  creature,  is  perverse  and  forbidden. 
Now,  when  Daniel  had  seen  all  these  things  in  vision,  he  also  ob- 

*  See  page  182.  t  See  pages  26  and  83. 


534  MYSTERY. 

served  a  significant  sign  relating  to  the  time  when  these  wonders 
should  be  accomplished.  He  says:  "  Then  I,  Daniel,  looked,  and 
behold,  there  stood  other  two,  the  one  on  this  side  of  the  bank  of 
the  river,  and  the  other  on  that  side  of  the  bank  of  the  river." 

Then  one  of  these  two  demanded  to  know  of  a  third  one,  who 
was  on  the  waters  of  the  river,  how  long  it  would  be  to  the  end  of 
the  wonders  presented  in  the  vision. 

By  turning  to  the  chapter  where  the  prophetic  account  com- 
mences, it  will  be  seen  that  Daniel  was  beside  the  river  Hiddekel. 
This  is  the  same  river  that  is  referred  to  in  the  allegorical  mystery 
of  the  Garden  of  Eden.  It  is  said  to  be  one  of  the  four  heads  that 
was  divided  from  the  one  river  that  went  out  to  water  the  garden. 
"We  have  assigned  those  four  rivers  to  cover  the  four  great  allies  of 
early  Christianity,  viz.,  instruction,  political  control,  creed,  and 
centralization.*  The  river  Hiddekel  is  the  third  one  mentioned, 
and  answers  to  creed.  Hence,  if  the  system  which  is  at  the  bottom 
of  this  arrangement  is  correct,  the  river  beside  which  Daniel  was 
spiritually  standing,  was  the  reality  of  creed.  Therefore,  accord-" 
ing  to  the  whole  character  of  the  account,  the  river  Hiddekel  is  not 
to  be  literally  interpreted;  but  the  fact  of  these  things  being  asso- 
ciated with  the  literal  river  of  that  name,  makes  the  significance  of 
the  sign,  and  shows  that  it  was  church  creed  that  furnishes  the 
scene  of  the  whole  vision.  The  bank  of  a  river  is  a  boundary  that 
controls  the  course  and  limits  of  the  river. 

The  substance  of  this  idea,  taken  from  the  literal  fact  and  applied 
to  creed,  will  give  us  the  civil  power  for  the  one  bank  of  this  river, 
and  opposing  religious  faith  for  the  other.  The  history  of  the 
Church  will  show  that  these  two  influences  are  what  control  the 
course  and  limit  of  church  creed.  For  instance:  When  the  am- 
bition of  the  church  faith,  as  embodied  in  the  defined  standard, 
sought  to  encroach  on  the  province  of  the  civil  authorities,  it  was 
turned  back  and  limited.  On  the  other  hand,  it  encountered  op- 
posing opinions,  not  embodied  in  regular  creed,  and  was  hindered 
from  encroaching  in  that  direction.  So,  between  the  two,  it  pur- 
sues its  course,  ever  checked  in  its  winding  way  by  these  two  in- 
fluences. 

Now,  it  is  on  each  bank  of  this  river  that  Daniel  saw  a  person, 
and  one  of  them  was  interested  to  know  concerning  the  matters  of 
the  vision  that  had  already  been  presented.  The  other  person  is 
not  represented  as  making  any  inquiry,  but  it  appears,  nevertheless, 
that  he  is  interested  in  the  matter.  As  persons  represent  principles, 
according  to  the  philosophical  cast  of  the  vision,  it  becomes  us  to 


MYSTERY.  535 

inquire  what  principles  naturally  have  place  on  eacli  bank  of  this 
river,  and  which  one  is  interested  to  inquire  about  the  matters  that 
have  been  interpreted  of  this  vision.  The  principle  that  naturally 
pertains  to  the  civil  element  controlling  one  side  of  the  river  creed, 
may  be  said  to  be  practical  judgment.  What  we  mean  by  this  is, 
that  it  is  the  common  one  which  judges  earthly  things  after  its  own 
notion  of  expediency,  without  regard  to  religious  theory. 

If  the  other  bank  of  the  river  is  opposing  religious  faith  not  em- 
bodied in  creed,  then  the  principle  which  naturally  belongs  there  is 
the  spirit  of  religious  independence.  Most  of  the  churches  not 
adhering  strictly  to  deputed  authority  and  having  no  defined  creed  to 
confine  their  converts  to,  are  esteemed  especially  independent.  It 
is  also  remarkable  of  such  churches  that  they  do  not  entertain  so 
much  of  the  severe  sentiments  pertaining  to  the  churches  governed 
by  a  strictly  defined  faith,  and  for  this  reason  they  are  entitled  to 
be  esteemed  more  liberal.  However,  the  spirit  on  this  bank  is  re- 
ligious independence  as  a  principle.  This  is  the  element  that  in  the 
first  place  has  been  the  main  influence  to  be  effected  by  the  creeds 
of  the  times  ;  and,  in  the  second  place,  is  the  one  most  interested 
to  know  about  the  matters  of  the  vision  that  bear  directly  on  its  in- 
terests. Therefore,  seeing  that  the  whole  account  of  this  vision 
presents  a  shadow  of  perverse  principles  bearing  directly  against 
the  independent  sentiment,  it  is  reasonable  to  conclude  that  it  is  the 
latter  which  demands  to  know  how  long  it  shall  be  to  the  end  of 
these  wonders. 

The  third  person  who  was  on  the  waters  of  the  river  was  clothed 
in  linen,  and  was  the  one  who  gave  the  answer.  The  position  of 
this  person  implies  an  element  of  control  in  the  very  scene  of  the 
creed  history.  The  terms  also  denote  that  it  is  a  righteous  element 
which  is  upon  the  waters  of  the  river ;  for  he  was  clothed  in  linen, 
and  is  presented  in  a  majesty  of  authority.  Linen  applies  to  dis- 
interested interest,  and  also  to  the  idea  of  righteousness.  There  is 
one  influence  in  the  scene  of  church  history  and  creed  which  an- 
swers to  this  person,  and  that  is  the  spirit  of  reform. 

These  considerations  bring  us  to  the  situation  of  the  independent 
principle,  demanding  of  the  spirit  of  reform,  how  long  it  shall  be. 
But  the  spirit  of  reform  is  manifest  in  history  by  many  eras  of  time. 
However,  it  may  be  said  to  have  placed  itself  in  the  spiritual  posi- 
tion in  which  Daniel  beheld  it,  about  the  time  of  the  Lutheran 
reformation.  The  aspect  of  the  spirit  is  certainly  one  of  grandeur 
and  remarkable  influence  directly  in  the  creed  history,  such  as  the 
mind  naturall}'^  reverts  to  when  considering  the  spiritual  imjjort  of 
that  most  remarkable  of  reformations.     The  demonstration  of  the 


536  MYSTERY. 

spirit  also  is  suggestive  of  calling  down  the  authority  of  heaven  in 
no  ordinary  manner,  by  raising  his  right  hand,  and  then  his  left 
hand,  to  heaven,  and  swearing  by  Him  that  liveth  for  ever  and  ever. 
Now,  after  strange  features  of  Paganism  and  Christianity  had 
been  portrayed  in  the  vision,  and  strong  intimations  of  centralized 
power  and  violence  suggested,  as  bearing  directly  against  the  inter- 
ests and  sentiments  of  the  spirits  on  each  side  of  the  river  and  on 
the  river,  Daniel  would  know,  and  the  spirit  on  one  side  of  the 
river,  particularly,  would  know,  how  long  it  shall  be  to  the  end  of 
the  matters  declared. 

Then  the  spirit  on  the  waters  purports  to  give  answer  and  com- 
mences, first,  with  time,  times,  and  a  half,  having  first  raised  his  right 
hand  and  then  his  left  hand  to  heaven,  and  swearing  by  Him  that 
liveth  for  ever  and  ever. 

In  order,  therefore,  to  get  at  any  understanding  of  the  times 
noted,  we  must  observe  closely  all  the  acts  and  words  of  the  spirit. 
The  significance  of  raising  the  hands  to  heaven  and  swearing  in 
that  authoritative  manner  before  he  gives  the  time,  implies  that 
events  corresponding  with  this  act  must  transpire  before  the  time, 
times,  and  a  half,  have  a  commencement.  The  first  inquiry,  then, 
that  is  pertinent  to  the  subject  is:  What  is  the  right  hand  and  left 
hand  of  the  spirit  of  reform  ? 

Now,  reform,  as  manifest  bodily  in  history  and  the  world,  means 
a  changing  for  the  better  in  any  or  all  departments  of  the  world's 
moral  forces.  While  this  is  the  bodily  demonstration  and  existence 
of  the  principle,  we  are  yet  to  observe  that  the  fact  of  church  creed, 
being  made  the  scene  in  this  case,  makes  the  character  of  this  reform 
in  question  particularly  a  religious  one.  After  this  much  is  settled, 
we  are  to  notice  that  there  are  two  points  at  which  church  reform 
has  been  effectual,  in  the  religious  sense. 

The  one  point  is  religious  doctrine,  corresponding  to  the  right 
hand  ;  and  the  other  is  church  government,  agreeing  with  that  of 
the  left.  We  say  that  the  effectual  operation  of  reform  in  the 
world  as  known  to  us  is  decidedly  prominent  in  doctrinal  and  church 
government  reform.  Hands  show  the  activities  and  work  of  a  per- 
son. Spiritually  speaking,  those  divisions  of  reform  whose  exist- 
ence furnish  the  chief  manifestations  of  church  reform  as  a  historic 
fact  in  this  world,  are  the  hands  of  the  whole  bodily  system  general. 
If  the  principle  has  an  existence  by  the  occasion  and  fact  of  change, 
then  the  hands  have  an  existence  by  the  occasion  and  fact  of  doc- 
trinal and  church  government  reform.  This  is  evident  and  appro- 
priate; because,  by  these,  all  the  work  of  the  main  body  may  be 
effected  in  the  whole  sphere  of  the  principle. 


MYSTERY.  537 

Now,  observe  that  these  hands  were  raised  to  heaven  authori- 
tatively; first  the  right,  and  then  the  left,  before  the  times  are  de- 
clared. 

Doctrinal  reform  evidently  being  chief,  and  agreeing  with  the 
right  hand,  the  next  inquiry  is,  when  was  it  raised  to  heaven  in 
the  manner  to  correspond  with  the  act  of  the  spirit  on  the  waters  ? 
We  submit  that  it  must  have  been  after  the  necessities  existed,  or 
following  the  dark  ages  when  a  host  of  abominations  had  j)ossessed 
the  Christian  faith.  Say,  if  you  will,  that  the  causes  commenced 
far  back,  when  the  struggling  sentiments  of  righteous  men  were 
temporarily  hushed  in  the  flames  that  consigned  the  souls  of  re- 
formers to  the  spirit  world. 

A  long  list  of  martyrs  could  be  named  whose  heroic  spirits 
battled  the  waves,  sealing  their  faith  with  their  blood,  and  then 
sinking  to  rest,  still  leaving  to  future  ages  the  great  demonstration 
of  reform.  Finally,  about  the  time  of  Luther,  the  causes  set  in 
operation  by  so  many  agents,  culminated  in  the  authoritative  aspect 
the  vision  seems  to  contemplate  by  the  figure  of  the  spirit  on  the 
waters.  Still,  however,  at  this  point  there  is  an  act  performed  in 
relation  to  giving  an  answer  to  how  long  it  shall  be  to  the  institution 
of  certain  other  causes  that  shall  end  certain  conditions  of  perver- 
sion, and  the  first  act  is  raising  the  right  hand  to  heaven,  and  in- 
voking the  authority  of  the  Most  High.  As  this  supposes  an  event 
beyond  the  time  indicated  by  the  mere  position  of  the  spirit  on  the 
waters,  as  is  presumed  to  agree  with  the  era  of  1526,  we  are  to  look 
for  the  historical  facts  which  agree  with  raising  both  the  right  and 
left  hands  to  heaven  after  the  period  of  1526.  Now,  the  special 
demonstration  of  the  Lutheran  movement,  up  to  the  above  period, 
being  more  affecting  practical  church  matters  than  theoretical, 
and  the  right  hand  assumed  to  agree  with  the  latter,  and  it  being 
in  the  aspect  of  being  raised  first,  we  are  to  expect  some  special 
demonstration  of  doctrine  after  the  period  of  1526,  with  which  to 
identify  the  authoritative  act  of  raising  the  right  hand  to  heaven. 
"With  reference  to  this,  then,  we  suggest  that  it  was  not  until  after 
the  above  period  that  the  conditions  of  liberty  were  equal  to  admit- 
ting any  special  effort  of  theoretical  belief;  for,  whilst  the  previous 
efforts  of  Lutheranism  were  of  such  a  nature  as  to  be  identified 
with  the  spirit  on  the  waters  of  creed,  as  in  the  climax  of  its  efforts, 
it  triumphed  in  the  events  of  1526;  yet  the  whole  movement  was 
conducted  in  asserting  the  most  obvious  rights  as  against  a  stern 
church  organization,  and  in  contending  for  the  most  practical  points 
of  doctrine  as  against  long-timed  and  perverted  customs.  There- 
fore, it  was  after  this  period  when  a  certain  stand  of  liberty  was 


538  MYSTERY. 

assumed  in  common  rights  that  the  courage  could  be  summoned  up 
to  contest  the  popular  doctrinal  notions  common  to  both  the  Cath- 
olic and  Protestant  powers.  Hence,  the  demonstrations  of  liberal 
parties  which  so  troubled  Protestantism,  and  received  the  full  spite 
and  vengeance  of  the  older  forms  of  religion,  must  be  identified 
with  the  raising  of  the  right  hand  of  the  spirit  of  reform  to  heaven, 
in  the  prophetic  aspect  of  authority  above  designated. 

As  for  the  other  hand  pertaining  to  church  government,  it  is 
noticeable  that  it  is  at  a  still  later  period  that  any  remarkable  de- 
gree was  taken,  notwithstanding  the  early  efforts  of  the  Lutherans 
and  the  independent  attitude  of  the  English  church.  Indeed,  it 
was  not  until  near  the  era  of  the  Dissenters  that  it  can  be  said  that 
the  decided  effort  and  effect  is  revealed  that  can  agree  with  the  left 
hand  of  the  spirit  of  reform  being  raised  to  heaven  authoritatively. 

The  causes  may  have  been  equally  distant  with  those  which  re- 
sulted in  doctrinal  change,  but  we  are  at  least  to  judge  that  they  com- 
menced after  the  necessity  existed,  viz.,  after  and  when  a  central- 
ized system  of  church  government  had  closed  close  upon  the  ave- 
nues of  personal  liberty.  Be  the  beginning  when  it  may,  the  cul- 
mination was  not  until  the  grand  agitation  of  Congregational  and 
Presbyterian  sentiment,  when  churches  began  to  be  virtually  inde- 
pendent. This  was  first  noticed  in  England,  because  the  latter 
country  was  in  advance  of  the  neighboring  nations  at  that  time  with 
respect  to  the  independent  spirit. 

In  1572,  we  find  that  the  spirit  of  the  Eeformation  had  effected 
the  great  consummation  of  independent  church  government.  In 
producing  this  result,  there  was  all  the  energy  of  the  Eeformation 
enlisted.  The  establishment  of  the  sentiment  and  privilege  w^as 
attended  with  the  same  sacred  appeal  to  heaven  and  human  rights 
that  characterized  the  improvement  of  doctrinal  faith. 

Therefore,  we  see  that  the  significance  of  the  act  of  'raising  the 
hands  to  heaven  by  the  spirit  on  the  waters  has  brought  us  down 
in  real  time  to  about  the  year  1572,  and  from  this  time  the  vision 
implies  there  shall  be  a  time,  times,  and  a  half. 

Now,  the  answer  in  times,  from  the  stand-point  of  1572,  purport- 
ing to  show  how  much  longer  it  would  be,  aptly  refers  the  measure- 
ment of  those  times  to  the  mystical  months  already  explained  to  be 
governed  by  the  periodical  antagonism  of  the  spiritual  sun  and  moon 
elements.*  When  treating  of  the  four  beasts  of  Daniel,  where  times 
are  mentioned,  we  argued  that  the  mere  term  time,  as  used  in  sacred 
writing,  may  not  always  mean  this  same  length  of  actual  time,  nor  yet 
may  it  always  refer  to  divisions  of  one  of  the  three  mystical  times  enu- 

*See  page  93. 


MYSTEEY.  539 

merated  by  this  system,  and  jadged  to  be  indicated  by  the  pbilosoph- 
ical  intent  of  the  Bible.*  But  in  this  case  the  circumstances  of  the 
subject  must  furnish  the  guide,  as  they  must  in  every  case  where 
time  is  mentioned.  In  the  former  case,  treating  of  the  little  horn 
belonging  to  the  beast,  facts  in  connection  with  the  theory  assumed 
fixed  both  the  manner  of  times  and  their  particular  beginning.  The 
same  course  must  serve  in  this  instance.  The  commencement  of 
the  times  must  be  fixed  on  the  theory  that  the  spirit  on  the  waters 
of  creed  is  the  spirit  of  reformation  as  manifest  about  the  year  1526, 
when  Protestantism  received  its  name,  asserted  its  independent 
existence,  and  called  that  general  attention  to  reform  in  church 
creed  which  agrees  with  the  authority  and  majesty  of  the  spirit  on 
the  waters.  The  same  reasons  for  not  applying  the  times  in  the 
former  vision  to  the  great  days  or  years  hold  good  in  this  case,  and 
the  authority  for  choosing  the  sacred  months  as  the  channel  of 
these  times,  instead  of  that  of  the  fifty  days  or  years,  seems  appro- 
priate, as  will  be  apparent  as  we  proceed.  "We  say  the  channel  of 
the  times  now  to  be  considered  also  enters  the  channel  of  the  sacred 
months ;  and  the  authority  for  so  placing  them  must  be  argued  in 
the  consistency  of  the  application. 

The  principle  of  this  vision  is,  that  it  portrays  elements  that  have 
operated  from  the  earliest  ages  antagonistic  to  the  real  moral  inter- 
ests of  the  world ;  and  finally  centering  on  one  eminently  trinita- 
rian  and  intolerant,  it  dwells  upon  that  as  associated  with  the  creeds 
of  the  time  and  the  objectionable  doctrines  of  the  church,  that  per- 
vert the  religious  foundations  and  persecute  the  progressive  spirit 
of  the  several  eras.  Then  this  latter  sentiment  demands  to  know 
how  long  it  shall  be,  and  receives  answer  as  to  how  much  longer ; 
and  then  are  given  some  figures  bearing  on  the  subject  and  indicating 
the  stages  and  changes  in  a  great  portion  of  the  history  of  all  the 
matters  related  in  the  vision. 

But  it  commences  with  a  time,  times,  and  a  half.  As  we  explained, 
it  is  evident  that  these  times  commence  in  about  the  year  1572,  when 
the  full  significance  of  raising  the  hands  to  heaven  is  accomplished. 
We  will  therefore  submit  the  result  followed  out  still  further. 

By  referring  to  the  table  of  the  sacred  months,  it  will  be  seen  that 
the  description  will  place  us  in  the  middle  of  the  period  from  the 
Unitarian  expulsion  to  that  of  the  Dissenters. f  But,  to  illustrate, 
we  will  submit  the  times  as  they  will  enter  the  list  of  sacred  months, 
according  to  the  account  in  the  vision  : 


o 


*  See  page  414.  t  See  page  93. 


540  MYSTERY. 

From  1572  to  Dissenters'  period -J  time. 

From  Dissenters'  period  to  Arminian  period 1      " 

From  Arminian  to  Pietists 1      *« 

From  Pietists  to  Kepublicans 1      *' 

The  nature  of  the  question  relating  to  influences  that  work  slowly 
and  naturally,  the  end  pertaining  to  them  cannot  be  very  exact  or 
sudden  in  strict  time.  However,  a  general  data  is  given,  subject  to 
the  introduction  of  great  first  causes. 

Now,  to  turn  to  where  the  time,  times  and  a  half  have  brought  us, 
it  will  be  noticed  that  it  is  at  the  era  of  Kepublicanism,  in  1775. 
We  think  it  would  be  a  misapprehension  to  judge  that  the  end  of 
the  above  times,  as  described  in  the  vision,  notes  anything  more 
than  a  mere  change  from  the  state  of  things  at  the  period  in  which 
those  times  commenced.  In  fact,  we  think  that  both  the  times  and 
the  numbers  given  but  indicate  change  after  change,  wherein  greater 
attainments  are  reached.  The  year  1775  is  notable  as  a  beginning 
of  a  new  order  of  things,  wherein  the  conditions  of  civil  and  re- 
ligious liberty  were  favorably  arranged.  Therefore,  as  it  seems  the 
object  to  note  these  great  changes,  it  was  proper  to  limit  the  times 
at  this  period,  the  same  as  it  was  to  commence  them  at  a  period 
that  was  remarkable  as  having  advantages  over  former  times. 

But  by  referring  again  to  the  vision,  it  will  be  seen  that  it  does 
not  imply  that  all  those  things  shall  be  ended  at  the  end  of  the 
time,  times,  and  a  half,  mentioned,  for  it  adds:  "And  when  he  shall 
have  accomplished  to  scatter  the  power  of  the  holy  people,  all  those 
things  shall  be  finished."  This  goes  to  show,  that  it  is  not  only  the 
duration  of  these  times,  but  it  is  also  the  duration  of  a  certain  con- 
summation, wherein  the  power  of  the  holy  people  is  to  be  Scattered, 
before  all  those  things  are  finished.  By  turning  to  where  the  sub- 
ject of  the  four  beasts  of  Daniel  is  treated,  and  where  there  is  in- 
tro.duced  an  influence  that  is  said  to  ''  wear  out  the  saints  of  the 
Most  High,"  it  will  be  noticed,  that  the  description  of  this  influ- 
ence agrees  with  the  cause  hinted  at  in  the  vision  before  us,* 
wherein  it  implies  that  some  antagonistic  force  is  to  "scatter  the 
power  of  the  holy  people."  In  the  former  vision,  this  opposition 
is  connected  with  a  "wearing  out  of  the  saints."  In  this  vision, 
one  is  implied  "  scattering  the  power  of  the  holy  people."  It  is 
evident,  therefore,  that  the  "consummation,"  that  is  added  to  the 
time,  times,  and  a  half,  is  a  noted  part  of  the  term  which  was  spoken 
of  in  the  former  vision,  wherein  the  saints  of  the  Most  High  were 
given  into  the  hand  of  the  skeptical  element  for  a  "  time,  times,  and 

♦  See  pages  410  to  415. 


MYSTERY.  541 

a  divided  time."  Instead,  tlien,  of  its  being  a  time,  times,  and  a 
half,  from  1572,  it  is  five  and  a  half  times  before  those  things  are  ful- 
filled. Now,  observe  that  those  former  time,  times,  and  a  portion, 
commence  about  1642,  but  these  latter  time,  times,  and  a  half,  end 
in  about  1775,  long  after  the  commencement  of  the  skeptical  oppo- 
sition; so  that  the  ending  of  the  time,  times,  and  a  half,  spoken  of 
in  this  vision,  laps  over  the  commencement  of  the  time,  times,  and 
divided  time,  spoken  of  in  the  other  vision.  This  is  implied  by  the 
language  used  in  this  vision  we  are  now  considering;  for  after  enu- 
merating three  and  a  half  times,  it  adds,  "and  when  he  shall  have 
accomplished  to  scatter  the  power  of  the  holy  people,  all  these  shall 
be  finished."  The  term  "  accomplished,"  supposes  a  finishing  some- 
thing that  had  already  commenced. 

It  was  proper,  too,  to  note  the  era  of  1775,  as  a  renewed  or  fresh 
occasion,  to  wear  out  the  saints,  because  it  was  then  that  perfect 
liberty  being  established  for  all  sects  and  all  manner  of  sentiments, 
the  most  rank  infidelity  could  be  freely  expressed,  and  the  liberal 
and  intelligent  sentiment  of  the  period  could  be  mingled  with  the 
most  reckless  disregard  for  revealed  religion,  and  made  more  terri- 
bly severe  assailing  by  inconsistencies  and  weakness  of  current  doc- 
trines. 

Even  after  the  time,  times,  and  a  half,  and  the  remaining  term  of 
finishing  the  scattering  of  the  holy  people,  there  is  still  more  time 
dimly  indicated  before  all  those  things  in  the  vision  are  fulfilled; 
for,  after  enumerating  the  three  and  a  half  divisions,  and  the  accom- 
plishing of  the  scattering,  it  appears  to  reserve  a  finishing  period 
beyond,  which  awaits  the  end  of  the  time,  times,  and  a  half,  and  the 
period  of  scattering  the  power  of  the  holy  people. 

The  noting  of  time  seems  to  have  been  done  with  great  reserve, 
which  gives  force  to  the  remark  that  the  vision  is  "  closed  up  and 
sealed  to  the  time  of  the  end." 

After  the  above  figures  of  time,  the  vision  continues  to  say,  con- 
cerning these  matters,  that  "  from  the  time  that  the  daily  sacrifice 
shall  be  taken  away,  and  the  abomination  of  desolation  set  up,  there 
shall  be  a  thousand  two  hundred  and  ninety  days." 

According  to  our  ideas  of  the  daily  sacrifice,  whatever  ha&  inter- 
fered with  the  liberty  of  churches,  personal  freedom,  and  a  proper 
selection  of  principle,  has  been  a  disturbance  of  the  daily  sacrifice. 
On  this  ground  it  appears  to  have  been  "taken  away"  many  times, 
and  continually,  all  along  the  history  of  the  church  and  world.  At 
first  sight  we  are  confused  by  the  multitude  of  events,  where  error 
was  evidently  introduced,  and  where  liberty  has  been  denied,  and 
are  ready  to  say,  that  it  is  impossible  to  define  the  era  of  taking 
away  of  the  daily  sacrifice  in  the  spiritual  sense. 


54:2  MYSTERY. 

However,  if  this  system  of  interpretation  is  correct,  and  the  ex- 
planation of  the  daily  sacrifice  is  also  correct,  as  dictated  by  the 
principle  of  this  system,  then  a  close  adherence  to  what  that  ex- 
planation of  the  daily  sacrifice  is,  ought  to  furnish  some  guide  as  to 
the  time  when  it  was  taken  away,  and  its  opposite  substituted  in  its 
place. 

By  referring  to  the  types  of  the  law  and  to  the  subject  of  Moses, 
where  this  question  of  the  daily  sacrifice  comes  up,  it  will  be  noticed 
that  it  is  appropriate  to  define  the  two  lambs  of  the  daily  sacrifice, 
to  be  the  systems  of  agitation  and  association,  which  are  so  requisite 
to  determining  truth,  and  which  are  so  naturally  adopted  by  all 
proper  and  benevolent  modes  of  instruction.* 

But  this  is  not  the  whole  explanation,  for  the  whole  idea  of  the 
daily  sacrifice  was  not  embraced  in  the  two  lambs  ofi'ered  evening 
and  morning  through  the  week,  but  rather  in  these  and  also  the 
two  offered  additional  on  the  Sabbath  day.  As  we  have  observed, 
the  daily  sacrifice  has  two  aspects,  one  indicated  by  its  lambs  during 
the  week,  and  the  other  by  those  added  on  the  Sabbath.  Now, 
those  added  on  the  Sabbath  most  emphatically  point  to  the  import- 
ance of  adopting  principle  as  a  system  of  action,  and  of  ever  main- 
taining a  system  of  selecting.  Therefore,  the  figurative  substa^nce 
of  the  literal  fact  of  offering  lambs  on  the  Sabbath  is  embraced  in 
principle  and  right  selection  of  principle.  Please  see  where  these 
matters  are  explained. f  Though  the  whole  sum  of  the  daily  sacri- 
fice in  both  the  object  of  the  weekly  and  Sabbatical  offerings  is  to 
show  prerequisites  and  their  effect,  yet  the  natural  aspect  of  that 
sign,  as  noted  in  the  Jewish  types,  is  in  two  parts,  according  to  the 
distinction  of  the  week  days  and  Sabbath. 

Therefore,  if  the  daily  sacrifice  is  properly  explained  as  a  whole, 
the  taking  of  it  away  is  suggestive  of  the  double  aspect  pertaining 
to  it.  For  instance  :  If  the  daily  sacrifice  is  represented  as  being 
taken  away,  and  that  being  given  as  a  data  to  other  events,  perceiv- 
ing as  we  do,  that  the  sacrifice  is  of  a  double  nature,  to  which  part 
then  does  the  vision  refer  ?  Now,  literally  speaking,  if  the  daily 
sacrifice  embraces  two  lambs  daily,  and  also  two  additional  ones  on 
the  Sabbath,  which  ones  are  we  to  understand  to  be  spiritually  de- 
nied a  place  on  the  altar,  by  a  description  of  the  daily  sacrifice 
being  taken  away?  The  answer  will  naturally  come  that,  if  the 
description  were  to  be  in  any  degree  particular,  it  must  make  some 
reference  to  which  part  of  the  daily  sacrifice  was  to  be  effected.  If 
the  event  were  to  be  so  general  as  to  affect  the  whole  sign  of  the 
seven  days,  thereby  affecting  the  whole  daily  sacrifice,  then  the  de- 

*  See  page  319.  t  See  pages  309  to  321. 


MYSTERY.  543 

scription  to  be  appropriate  to  the  double  nature  of  the  sacrifice 
would  be  likely  to  intimate  how  the  effect  related  to  each  of  the 
parts. 

In  one  of  the  aspects  of  the  spiritual  sacrifice,  to  take  it  away 
and  set  up  its  opposite,  would  be  to  deny  the  liberty  implied  in  asso- 
ciation and  agitation,  and  substitute  a  violent  dictation.  In  the 
other  aspect,  as  denoted  by  the  Sabbatical  addition  to  take  it  away 
and  set  up  its  opposite,  would  be  simply  to  put  away  right  principle 
and  cease  to  select  appropriately. 

It  should  be  noticed  that  the  "setting  up  of  the  abomination  of 
desolation  "  is  the  opposite  of  the  daily  sacrifice  itself.  The  distinc- 
tion as  affecting  both  parts  of  the  sacrifice  will  consequently  indi- 
cate different  dates,  unless  the  character  of  the  event  which  takes 
away  the  daily  sacrifice  is  of  such  a  nature  as  both  to  cause  to  cease 
from  right  principle  and  to  institute  the  most  despotic  violence  at 
the  same  time.  As  a  matter  of  fact,  this  has  not  been  the  case.  Al- 
though we  can  call  attention  to  one  remarkable  period,  wherein  the 
abomination  of  violence  was  set  up  as  an  auxiliary  of  church  instruc- 
tion, yet  the  proper  era  of  error  is  long  in  advance  of  that  time,  and 
attended  with  no  demonstration  of  this  kind.  Still,  if  there  can  be 
a  time  defined  when  error  was  substituted  for  a  right  selection  of 
principle,  it  is  as  appropriately  an  era  of  abomination  as  that  in 
which  positive  violence  obtained. 

It  is  proper  now  to  take  notice  that  the  vision  gives  different 
numbers  from  the  same  descriptive  data  of  taking  away  the  daily 
sacrifice  and  setting  up  of  the  abomination  of  desolation.  This 
seems  to  be  accounted  for  by  the  double  nature  of  the  spiritual  sac- 
rifice as  above  explained,  and  by  the  facts  of  history  applying  to 
our  times.  The  fact  being  that  the  time  of  a  first  departure  from 
the  true  faith  being  long  in  advance  of  the  notable  era  of  violence, 
it  becomes  proper  to  give  different  numbers  from  the  same  descrip- 
tive point  of  abomination,  because  both  these  eras  concerned  the 
spiritual  sacrifice  and  dated  the  time  of  separate  abominations.  We 
will  now,  in  this  idea,  seek  for  the  era  of  violence  as  agreeing  with 
the  opposite  of  the  sacrifice  offered,  day  by  day,  through  the  week. 
But  why  is  it  an  abomination  ?  We  judge,  because  it  is  contrary  to 
the  moral  suasion  of  God's  plan  of  dealing,  and  contrary  to  the 
sacred  promptings  of  human  liberty.  It  is  the  abomination  of  des- 
olation, because  it  supposes  that  same  violence  that  wastes  the  earth 
by  wars,  scattering  broadcast  destruction,  and  leaving  great  cities 
and  countries  a  ruin  for  ages.  It  is  the  abomination  of  desolation, 
because  its  removal  involves  revolution,  dissolution,  contentions  and 
tumults  of  passion  that  revives  the  carnage  of  dark  ages  and  the 


544  MYSTERY. 

necessary  extremities  of  progression.  It  is  abomination  of  desola- 
tion, because  it  makes  spiritual  wreck  of  a  holy  agency  and  of  an 
authoritative  church  faith.  What  more  ?  This  is  enough.  All  this 
is  desolation,  and  the  cause  of  it  is  an  abomination  before  heaven 
and  in  the  sight  of  men. 

Now,  when  the  crusade  war  had  progressed  for  a  time,  and  dur- 
ing the  dark  scene  when  the  centralized  authorities  of  the  church 
were  groping  about  to  perceive  the  duty  of  zeal,  they  suddenly  felt 
the  hilt  of  carnal  weapons  placed  in  their  hands.  The  crusade  war 
itself,  be  the  pretense  what  it  may,  seeing  that  it  was  instigated  by 
the  church,  was  suggestive  of  how  the  Lord's  annointed  could  take 
vengence  on  its  enemies  and  crush  out  the  heretical  symptoms  of 
the  day.  At  least  that  long  period  of  bloody  contest  had  begotten 
an  insane  sentiment  and  fury  of  zeal  that  boded  no  good,  when  the 
question  of  Christian  oppression  in  the  East  has  been  disposed  of. 
But  before  that  time  arrived,  the  popes  and  bishops  took  a  note  of 
the  armies  rushing  at  thek  call  and  making  all  their  knighthood  and 
glory  subservient  to  the  interests  of  the  church.  Then  the  thought 
occurred,  why  should  heretics  brook  the  authority  of  the  holy  line 
and  visible  agency  in  the  earth.  The  spirit  of  a  religious  war  of  a 
hundred  years  duration  was  not  slow  to  determine  that  there  and 
then  should  be  instituted  a  new  policy.  The  occasion  was  furnished 
by  the  stubbornness  of  the  Waldenses,  who  were  enjoying  their  re- 
ligious faith  and  peaceful  pursuits,  according  to  good  order,  good 
morals  and  a  more  perfect  faith  than  that  of  the  overwhelming 
church.  In  the  year  1208,  and  by  the  occasion  of  the  Waldenese 
opposition,  there  was  instituted  an  unwarranted  policy  of  violence 
and  torture  against  all  those  who  now  resisted  the  dogmas  of  the  in- 
tolerant and  warlike  union.  We  believe  this  was  the  first  instance 
when  an  army,  by  the  authority  and  supervision  of  church  officers, 
was  marched  against  a  peaceful  country  and  society,  on  the  ground 
of  forcing  them  to  conformity.  We  believe  this  was  the  first  in- 
stance when  the  barbarous  institution  of  torture  was  resorted  to  by 
the  authority  of  the  Christian  religion.  Here  was  violence,  torture 
and  blasphemous  presumption  in  the  name  of  God  and  Christianity, 
first  instituted  in  the  war  against  the  Waldenses  in  the  year  1208. 
This  was  the  beginning  of  the  terrible  Inquisition  which  was  called 
into  life  by  this  war ;  and  from  that  time  to  the  era  of  the  reforma- 
tion there  was  little  respite  and  scarce  an  escape  from  a  systematic 
persecution  that  consisted,  not  merely  in  unsocial  feeling  and  ex- 
communication, but  rather  in  the  most  active  violence  and  cruelty 
that  would  do  credit  to  an  impersonation  of  the  infernal.  Does  the 
fact  justify  the  statement  ?    History  makes  too  much  of  a  record  on 


MYSTERY.  645 

the  point  to  leave  any  doubt.  This,  then,  was  the  one  aspect  of 
the  daily  sacrifice  being  taken  away,  and  the  abomination  of  desola- 
tion being  set  up.  As  we  have  observed,  the  spiritual  sacrifice  has 
been  interfered  with  all  along  the  rough  road  of  ancient  and  modern 
history  ;  but  it  seems  the  object  of  the  vision  to  note  the  two  most 
prominent  points  where  the  daily  sacrifice  was  affected  in  both 
aspects  of  its  interpretation,  and  to  date  other  matters  spoken  of  in 
the  vision  from  those  times. 

Those  other  matters  were  poised  upon  the  question  of  ''how 
long,"  and  therefore  the  answer  in  times  and  numbers  is  to  indi- 
cate the  changes  that  are  precipitated  upon  the  world  as  the  march 
of  progress  goes  on. 

But,  for  the  other  time,  when  there  was  a  general  departure  from 
the  truth  and  a  substitution  of  error  as  a  prominent  feature.  Has 
there  been  such  a  time?  We  have  assumed  that  there  has;  that 
the  vision  before  us  mysteriously  declares  it,  and  that  the  life  and 
death  of  Christ  as  a  sign  bears  pointedly  to  such  a  misfortune.  We 
will  then  say,  as  is  generally  admitted,  that  Christ,  as  the  agent  of 
the  Almighty,  established  truth  and  righteousness  in  the  earth. 
Truth  and  righteousness  are  only  other  names  for  right  principle. 
Therefore,  the  daily  sacrifice,  in  its  Sabbatical  division,  was  set  in 
operation  and  established.  The  scene  is  the  earth,  where  the  for- 
tunes of  the  church  are  being  shaped  by  the  forces  of  the  literal  and 
mental  world.  The  vision,  then,  implying  a  departure  from  the 
truth,  and  a  substitution  of  error,  will  bring  us.  close  to  the  early 
history  of  the  church  and  to  the  influences  operating  at  that  time. 
But  we  remark  that  the  setting  up  the  abomination  of  desolation  as 
applying  to  a  substitution  of  error  in  place  of  correct  principles  and 
an  appropriate  selection  of  doctrine,  supposes  a  prominent  intrusion 
of  opposing  forces  calculated  to  make  spiritual  wreck  of  the  Chris- 
tian faith.  It  supposes  forces  operating  not  in  their  distant  and 
subtle  beginnings,  but  rather  observed  as  having  a  prominent  hold 
on  religious  faith,  and  really  throttling  its  vital  principle  of  exist- 
ence. Now,  did  the  early  times  furnish  any  forces  of  this  nature  ? 
Undoubtedly,  the  period  of  a.  d.  100  presented  the  fact  of  all  man- 
ner of  religious  theory  gathering  toward  Christianity,  being  curious, 
interested,  and  excited  about  its  claims,  requirements,  and  remark- 
able development.  The  vigilant  Jew,  against  whom  the  new  dis- 
pensation seemed  to  be  bearing  by  its  non-ceremonial  tendencies, 
quickly  entered  the  scene,  and  sought  to  mold  the  character  of  the 
new  faith  back  to  the  standard  of  Mosaical  requirements. 

The  cultivated  Greek  arrived  in  time  from  another  quarter,  and, 
observing  the  phenomenon  of  Christianity,  came  near,  for  the  pur- 
35 


546  MYSTEEY. 

pose  of  investigation.  But  all  his  implements  of  mental  test  were 
received  from  the  gods  of  the  ancients.  These  furnished  him  a 
powerful  magnifying -glass,  through  which  he  could  perceive  the 
whole  history  and  origin  of  the  deities,  written  in  plain  characters, 
unmistakably  identified  with  Christianity.  He  became  eager,  and 
took  the  most  prompt  means  and  early  opportunities  to  become  the 
friend  and  adviser  of  the  new  system. 

Now,  other  forces  gathered  close  to  the  scene,  and  vied  with 
those  as  eager  as  themselves  until  the  central  object  became  one 
around  which  pressed  the  multitudinous  sects  and  sentiments  of  all 
times.  Among  these  influences  there  did  not  fail  to  appear  that 
strong  cast  of  oriental  mysticism  which  had  run  mad  over  an  excess 
of  unfounded  and  unlimited  theories,  and  would  gladly  avail  itself 
of  some  definite  object  on  which  it  could  base  its  bent  of  fancy ; 
nor  yet,  on  the  other  hand,  that  peculiar  character  of  literalism 
that  the  cast-oflf  garment  of  old  systems  of  faith  could  only  properly 
clothe,  and  from  which  the  spirit  of  religion  had  gone  to  take  place 
in  a  higher  sphere  of  development. 

With  all  these  elements,  for  the  most  part  strange  to  Christianity, 
and  arising  out  of  that  confusion  where  neither  nature  n!or  revelation 
rules,  nor  yet  are  harmoniously  combined,  what  might  be  expected 
after  the  scene  of  conflict  had  commenced  ? 

We  answer,  just  what  the  fact  of  the  early  times  show;  a  strange 
blending  of  Paganism,  Judaism,  and  Christianity,  which,  whilst  it 
has  been  applied  by  the  principle  of  give  and  receive,  has  done  so 
in  unequal  proportions,  to  the  detriment  of  Christianity,  and  in  ac- 
cordance with  the  overwhelming  influence  opposed. 

But  to  be  more  definite,  we  call  attention  to  the  intrusion  of 
sentiments  from  the  heathen  philosophers  in  the  early  part  of  the 
second  century.  In  about  the  latter  time  of  Trajan,  these  became, 
as  it  were,  embodied  under  the  name  of  Gnosticism,  and  obtained 
a  remarkable  prominence  in  the  system  of  the  Christian  faith.  We 
might  say,  in  fact,  that  heathen  philosophy  had  consulted  with  all 
branches  of  itself,  and  had  determined  in  what  form  it  might  be 
admitted  into  the  church,  and  that  that  form  was  Gnosticism.  It 
was  a  system  that  strained  at  explanations  of  first  causes,  and  prom- 
inently paraded  a  scale  of  divinities,  on  which  Christianity  could 
conveniently  ascend,  or  descend,  to  the  conception  of  the  ancient 
superstitions.  In  fact,  it  availed  itself  of  the  increasing  veneration 
for  the  Christian  Savior,  and  knocked  for  admittance  through  its 
own  leading  feature  of  an  intermediate  God,  in  contact  with  matter. 

It  made  a  point  to  make  express  mention  of  the  opposing  forces 
of  good  and  evil,  assigning  a  marked  sphere  for  demons,  which 


MYSTERY.  547 

strongly  suggested  the  ancient  expedient  of  pacifying  the  devils  by 
sacrifice. 

It  acknowledged  God,  but  removed  the  creature  far  from  an  in- 
terest of  the  benevolent  Maker,  whilst  it  assigned  to  interme- 
diate deities  the  affairs  of  the  world.  It  broke  loose  from  the 
ordinary  limits  of  faith  as  discoverable  from  revelation  and  from 
inductions  of  nature,  and  claimed  an  intuition  of  mysteries  above, 
and  out  of  the  reach  of  all  ordinary  means.  As  a  consequence  of 
this,  it  gave  to  us  that  harvest  of  theories  which  is  a  reproach  to 
reason  itself,  the  most  decided  mark  of  heathenism,  and  the  oppo- 
site of  what  reason  and  religion  should  dictate,  viz.,  a  confused 
muddle,  in  which  nothing  is  definite,  everything  and  anything  be- 
lieved, and  yet  a  saving  faith  not  defined  and  preserved. 

But  these  are  the  worst  features  of  Gnosticism,  and  we  only 
mention  these  in  order  to  suggest  what  must  have  been  the  result 
when  this  system  insinuated  itself,  by  its  more  prepossessing  quali- 
ties into  the  very  heart  of  the  church.  Of  course,  it  was  modified 
by  the  different  parties  with  whom  it  came  in  contact,  but  that  it 
retained  a  semblance  of  the  worst  features  we  have  enumerated, 
is  undeniable.  The  best  effect  of  it  to  be  observed  is,  where  it  was 
mainly  out-ruled,  and  only  a  tincture  of  its  reasoning  freedom  was 
admitted.  Hence,  under  the  modification  of  some  parties,  it  intro- 
duced a  liberal  sentiment,  inclining  to  art  and  science;  but  as  a 
whole,  its  effect  was  blighting,  and  what  claims  to  be  the  extinction 
of  Gnosticism  in  later  centuries,  is  only  the  foregoing  of  its  own 
name,  because  of  its  complete  incorporation  with  Christianity.  At 
first  it  was  viewed  with  suspicion,  but  as  it  could  be  made  consist- 
ent with  Christianity  by  a  literal  interpretation  of  the  Bible,  and 
with  many  of  the  terms  of  the  latter  derived  from  circumstances  of 
idolatry,  it  was  gradually  received,  and  took  a  place  to  mold  the 
character  of  general  modern  Christianity. 

If  you  will  ask  when  this  was  known  to  be  the  case,  we  answer, 
about  the  year  118,  when  the  uprising  of  heathenism,  in  the  form 
of  Gnosticism,  was  more  successful  than  the  other  forms  of  the 
same  element,  and  secured  a  hold  on  Christianity,  thereby  opening 
wide  the  door  and  inviting  all  those  elements,  which  had  clammored 
for  admittance,  to  come  and  seek  the  life  of  the  body  incorporate. 

Thus  it  is,  that  a  cause  was  instituted  that  would  interfere  with  a 
proper  selection  of  principle,  thereby  setting  up  the  abomination  of 
error.  The  only  question  to  decide  is,  whether  or  not  Christianity 
required  such  a  modification  of  Gnosticism  as  to  destroy  its  ob- 
jectionable features,  or  whether  it  admitted  them  in  some  form  to 
its  own  faith.     The  latter,  we  claim,  was  the  result;  and  a  change  in 


548  MYSTERY. 

the  doctrine  of  the  church,  and  particularly  that  of  the  divinity  of 
Christ,  can  be  distinctly  traced  from  that  time.  See  the  authorities, 
and  read  for  yourself. 

Now,  from  the  date  of  taking  away  the  daily  sacrifice,  there  shall 
be  1290  and  1335  days;  that  is,  from  the  one  date  and  aspect  of  set- 
ting up  of  abomination,  shall  be  1290;  and  from  the  other  date  and 
aspect,  shall  be  1335  days.  But,  what  then  ?  Why,  simply  that 
a  change  is  noted  by  the  figures  and  times  submitted,  wherein  a 
triumph  in  the  interests  of  religious  progress  is  implied.  This  is 
appropriate  to  the  subject  of  the  vision,  because  it  evidently  intro- 
duced principles  of  ancient  heathenism,  perverted  Christianity,  and 
dead  forms,  from  which  the  liberation  of  a  righteous  faith  is  de- 
clared. 

Therefore,  the  times  are  a  supplement  to  the  historic  matters  of 
the  vision,  and  are  only  intended  to  show  the  turning  points  where 
the  rule  of  a  cruel  heathenism,  and  then  in  turn  a  cruel  Christianity, 
would  be  negatived  by  the  rise  of  other  forces,  and  placed  in  a  way 
of  decline.  Not  resting  the  matter  here,  it  purports  to  indicate  the 
several  eras  of  more  liberal  sentiment  in  the  Protestant  form  of 
Christianity,  down  to  the  latest  times. 

So  far  as  we  have  investigated  the  data  given  in  this  vision,  we 
have  discovered  that  this  is  the  idea  and  apparent  object  of  the  time 
and  numbers  given.  But  the  time,  times,  and  a  half,  on  account  of 
commencing  late  in  the  history  of  the  world,  could  only  touch  upon 
the  favorable  periods  from  their  beginning  to  the  great  end. 

However,  the  vision  takes  up  the  subject  again,  as  though  it  would 
cover  more  of  that  long  period  in  which  these  doubtful  forces  are 
made  to  give  place  to  more  comely  sentiments,  in  new  eras  of 
progress. 

*'  From  the  time  that  the  daily  sacrifice  shall  be  taken  away,  and 
the  abomination  of  desolation  set  up,  there  shall  be  a  thousand  two 
hundred  and  ninety  days."  But  what  days  are  meant?  In  the 
ceremonies  of  the  Jews,  there  were  fifty  sacred  years  set  apart,  and 
the  fiftieth  was  the  year  of  jubilee.  "We  have  said  that  these  fifty 
years  and  the  fifty  days  set  apart  also  by  the  Jewish  ceremonies, 
must  relate  to  the  same  periods  of  time.*  The  ceremonies  insti- 
tuted in  the  fiftieth  day  agrees  with  those  of  the  fiftieth  year.  It  is 
impossible  to  conceive  a  place  for  those  fifty  years  as  a  type,  except 
it  be  that  they  mean  the  same  periods  as  the  fifty  days.  The  fifty 
days  are  explained  to  embrace  the  whole  history  of  our  world.  The 
authority  that  makes  the  seventh  great  day  of  Genesis  to  be  con- 
sidered as  a  year,  will  also  admit  of  the  fifty  days  being  counted  as 

*  See  pages  339  to  360. 


MYSTERY.  549 

SO  many  years.  Indeed,  it  appears  that  the  institution  of  the  fifty 
periods  in  two  forms  is  nothing  more  than  a  special  notice  of  the 
fifty  important  eras  of  the  whole  world's  progress,  except  it  may  be 
the  adding  some  temporal  conveniences  that  could  not  be  reached 
by  a  short  period  of  days.  The  fiftieth  year  was  only  remarkable 
as  the  year  of  release  and  of  liberty.  The  fiftieth  day  implies  the 
same  thing  in  another  form,  only  that  it  particularizes  the  develop- 
ments of  the  spiritual  day  more  fully.  Now,  viewing  the  days  as 
we  have  noted  them  to  apply  to  our  times,  or  the  years  to  apply  to 
the  divisions  of  our  whole  history,  we  perceive  that  the  fiftieth  is 
eminently  a  period  of  liberty,  civil,  religious,  and  spiritual,  such  as 
applies  to  no  other  time  in  the  whole  range,  from  Adam  to  the  last 
stage.  The  fact  is  that  the  mere  term  day,  does  not  always  mean 
the  same  exact  measurement  of  time.  The  same  may  be  said  of  the 
term,  year.  And  this  also  applies  to  the  term  "time"  as  used  in 
the  scriptures.  The  main  principle  that  distinguishes  one  day  from 
another,  being  that  of  light  and  darkness  alternating,  can  also  be 
applied  to  make  the  literal  year  be  called  a  day,  for  it  is  plain  to  per- 
ceive that  at  any  one  point  on  the  earth  light  prevails  more  at  one 
half  of  the  year  than  at  the  other.  This  is  more  defined  in  extreme 
northern  and  southern  latitudes,  where  for  half  of  the  year  light  is 
almost  continual,  while  the  other  half  is  almost  continual  darkness. 
Supposing,  therefore,  that  the  philosophical  days  of  our  history 
from  Adam  were  typified  and  defined  on  the  ground  of  the  literal 
fact  of  light  and  darkness,  defining  each  successive  day  of  literal 
time,  the  same  principle  will  make  the  term  and  type  of  years  apply 
to  the  same  periods  which  those  days  typified.  If,  then,  fifty  days 
are  noted  by  the  sacred  types,  and  noted,  too,  by  the  principle  of  light 
and  darkness  in  the  philosophical  view,  it  is  good  evidence  for  ap- 
plying them  to  the  changing  fortunes  of  the  world's  history.  But 
if  there  are  also  fifty  years  entering  into  type,  seeing  that  they  are 
governed  by  alternating  light  and  darkness,  according  to  the 
literal  fact,  there  is  the  same  foundation  for  applying  them  to  those 
very  same  periods  to  which  the  typical  days  apply. 

If  any  one  will  say  :  Why  should  there  be  two  signs  of  the  same 
thing  ?  we  answer :  For  the  same  reason  that  there  should  be  two 
witnesses  to  the  same  fact.  In  this  case  the  one  witness  testifies 
things  of  the  fiftieth  day  which  the  other  only  generally  implies. 
Taking  it  for  granted  that  these  fifty  years  apply  to  the  same  periods 
as  those  of  the  fifty  days,  it  is  next  in  order  to  observe  the  ancient 
custom  of  reckoning  the  year,  by  the  system  of  both  days  and 
months.  As  both  systems  were  pursued,  and  occasional  days 
thrown  in,  to  keep  in  harmony  with  the  revolutions  of  the  earth 


550  MYSTERY. 

around  the  sun,  we  may  say,  so  far  as  the  principle  of  adhering  to 
the  realities  of  nature  and  custom  are  concerned,  we  are  at  liberty 
to  reckon  the  year  by  months  or  to  lose  sight  of  the  months  and 
observe  only  the  days.  As  the  signs  of  the  Jewish  ceremonies  are 
governed  by  the  circumstances  that  immediately  surrounded  them, 
we  are  to  suppose  that  those  relating  to  time  partake  of  the  princi- 
ple and  custom  observed  by  the  Jews.  They  observed  the  year  by 
months,  and  they  also  observed  the  year  by  days.  One  of  those 
systems  has  been  applied  in  defining  the  mystical  year  in  which  so 
many  dates  of  the  flood  and  sacrifices  were  applied.  But  in  this 
case  it  seems  appropriate  to  the  design  of  the  type  and  the  circum- 
stances of  the  fifty  periods  before  us,  that  they  should  be  divided 
into  360  equal  parts,  without  any  reference  to  other  divisions.  The 
Jewish  system  was  to  reckon  360  days  to  the  year  in  both  their  sa- 
cred and  civil  year.  We  shall  therefore  seek  the  days  and  dates  of 
the  scripture  altogether  on  the  philosophical  base ;  and  judging  the 
fifty  periods  already  defined  embracing  the  whole  history  of  our 
world,  in  the  causes  and  interests  of  progress,  to  be  the  object  and 
base  of  days  as  noted  in  the  sacred  writing,  we  shall  proceed,  to 
reckon  the  days  spoken  of  in  this  vision  in  accordance  with  this 
idea  in  connection  with  the  circumstances  and  description  of  the 
vision.  If  the  reader  will  turn  to  the  list  of  the  years  or  days,  as 
they  may  also  be  called,  he  will  perceive  that  the  date  of  118  is  be- 
tween the  era  of  Vespasian  and  that  of  the  ascension  of  Antonius 
Pius  in  such  a  relation  that  if  we  suppose  360  parts  to  each  of  those 
periods,  that  1,290  days,  dating  from  a.  d.  118,  will  end  in  a.d.  322, 
between  the  era  of  the  end  of  Pagan  persecution  and  that  of  the  dis- 
sent of  the  eastern  church.*  The  reason  for  fastening  upon  the 
particular  date  of  118  is  because  the  most  definite  history  of  Gnos- 
ticism declares  that  it  is  from  the  time  of  Trajan  that  it  was  noticed 
as  a  controlling  influence  in  the  church.  The  death  of  the  emperor 
Trajan  was  in  about  the  year  117 ;  so  that  if  Gnosticism  can  be 
made  to  connect  with  the  setting  up  of  abomination  when  it  ob- 
tained a  prominent  hold  in  the  church,  then  a  near  approach  to  that 
date  is  authorized  by  the  declarations  of  history  and  the  general  de- 
scriptions of  the  vision. 

The  ending  of  the  1,290  days  in  322,  will  hit  upon  the  date  of  a 
memorable  contest  where  Paganism  was  struggling  in  a  last  desparate 
effort,  with  Christianity  in  the  ascendant  of  power.  It  not  only 
notes  a  general  contest  of  the  time,  but  a  particular  gathering  of 
forces  to  decide  a  battle,  from  which  the  predominance  of  Pagan- 
ism or  Christianity  should  result.     It  is  said  that  Constantine  dis- 

*See  page  349. 


MYSTERY.  551 

played  the  banner  of  the  cross,  whilst  the  defender  of  the  ancient 
superstition  opposed  the  ensign  of  idolatry.  Licinians  and  Con- 
stantine  there  headed  the  forces  in  the  sentiments  of  the  opposing 
ideas  of  Christianity  and  Paganism.  The  latter  was  successful,  and 
decided  the  point  where  one  change  for  the  better  should  take  place. 
This,  indeed,  was  not  a  spiritual  warfare  ;  but  it  was  the  result  of 
Paganism  violently  opposed  to  Christianity,  and  not  willing  to 
abide  the  course  of  moral  suasion.  It  is  the  celebrated  turning 
point  from  Pagan  to  Christian  rule.  Nevertheless,  it  is  one  of  the 
great  changes  so  intimately  connected  with  the  spread  of  Chris- 
tianity and  the  extinction  of  the  ancient  system  of  idolatry,  as  to 
be  regarded  one  of  the  steps  to  high  attainments  that  the  vision 
contemplates. 

Now,  by  turning  to  the  other  phase  of  the  sacrifice  and  abomina- 
tion of  desolation,  argued  to  be  in  the  year  a.  d.  1208,  and  reckon- 
ing by  the  same  principle,  it  willpbe  seen  that  1,335  philosophical 
days  from  that  date  will  end  about  the  year  1526.  This  is  again  a 
remarkable  period  when  Christianity  assumed  a  new  name  and  took 
a  new  degree  from  the  old  state  of  things.  It  was  at  this  time  that 
the  split  in  the  Church  was  confirmed,  and  when  the  doctrines  and 
antagonisms  of  the  contending  parties  barred  further  hope  of  union, 
leaving  Protestantism  to  receive  the  glory  of  a  new  era  of  reform, 
and  then  in  turn  to  be  superceded  by  new  forces. 

The  vision  of  Daniel,  we  are  considering,  plainly  indicated  an- 
cient and  modern  idolatry,  as  well  as  the  reign  of  intolerant  and 
perverse  elements;  but  the  inquiry  demands,  "how  long?'*  And 
the  answer  comes,  by  a  number  of  days,  that  show  that  it  is  for  a 
long  time,  but  that  the  times  are  changing,  and  that  the  deliverance 
is  secured  by  new  and  continued  stages  of  progress. 

Now,  the  beginning  of  the  time,  times,  and  a  half,  being  in  1572, 
notes  another  split  in  the  Church  attended  with  good  result  for  doc- 
trine, and  especially  for  church  government. 

The  ending  of  those  same  times  again  point  emphatically  to  a  new 
era  for  religion,  wherein  it  is  freed  from  restraint  and  left  to  perfect 
its  living  principle  under  more  favorable  circumstances  than  any  of 
the  past  times  enumerated.  Still,  the  vision  points  onward  and 
upward  to  the  time  when  "  the  judgment  shall  set  and  the  books  be 
opened;"  when  the  "wearing  out  of  the  saints"  shall  be  accom- 
plished, and  the  finishing  stroke  of  the  last  times  shall  usher  in  the 
acceptable  year. 

These  degrees  and  times  have  advantages  over  each  other  accord- 
ing to  their  relation  to  the  beginning  and  less  advanced  state  of  the 
Church.    After  the  vision  had  enumerated  1,290  days,  indicating 


552 


MYSTERY. 


the  period  of  322,  it  adds:  "  Blessed  is  he  that  waiteth  and  cometh 
unto  the  1,335  days."  This  means  no  disparagement  to  the  attain- 
ments of  the  past,  but  rather  the  advantages  that  are  in  future 
times.  Besides,  it  had  only  given  numbers  from  one  feature  of 
*' abomination  of  desolation;"  v^^hereas,  the  facts  pertaining  to  his- 
tory and  the  nature  of  the  subjects  introduced  demanded  that  then 
there  should  be  two. 

For  the  sake  of  illustration,  we  submit  the  following  likeness  of 
the  times,  days,  and  changes,  as  they  have  been  argued  in  relation  to 
the  vision  before  us : 


A.  D.     118 


Gnostic  Abomination  of  Desolation. 


o 


A.  D.  322,    Era  Constantines,  Christian  Triumph. 


A.  D.  1208 


Christian  Abomination  of  Desolation. 


A.  D.  1526,  Spirit  of  Keform  on  "Waters  of  Creed. 


A.  D.  1565,  Right  hand  raised — Special  Doctrinal  Reform. 


A.  D.  1572,  Left  hand  raised — Church  Government  Reform. 

CO       . 

§  a 


A.  D.  1775,  Republican  era. 
Future  era. 


MYSTERY.  553 

But  you  will  say  the  days  and  eras  are  adjusted,  and  that  the  be- 
ginning of  the  influence  of  the  persons  who  are  set  to  mark  the 
days  shortly  after  Christ,  are  not  positively  known. 

To  this  we  answer,  that  if  there  is  error  in  finding  the  proper 
events  that  divide  our  whole  history  into  fifty  parts,  it  must  readily 
appear;  and  if  there  be  error  to  the  extent  to  alter  the  result  of  the 
reckoning  and  disprove  the  correctness  of  this  principle  of  applica- 
tion, then  let  it  be  counted  as  hay  and  stubble  prepared  for  the  fire, 
and  let  the-  progressive  ages  sweep  it  away. 

However,  we  remark  with  reference  to  some  of  the  earlier  periods 
where  there  seems  the  greater  possibility  of  error,  and  where  there 
is  a  difference  of  opinion  as  to  date  of  the  event  embracing  several 
years,  that  the  limits  of  the  difference  of  opinion  will  not  much  alter 
the  result.  Besides,  most  of  the  events  indicated  in  the  vision  and 
applied  to  actual  time  are  susceptible  of  some  latitude  of  application 
in  their  very  nature.  Neither  do  we  judge  that  it  was  the  intention 
to  be  strictly  exact. 

But,  as  we  have  followed  out  this  vision  to  its  end,  and  are  at 
liberty  to  search  for  confirmatory  evidence  on  the  regular  subject 
in  hand,  we  will  refer  to  other  numbers  of  the  sacred  writing,  and 
see  how  they  apply  to  this  sj^stem  of  reckoning. 

In  the  eighth  chapter  of  Daniel,  the  subject  of  the  sacrifice  is 
brought  up,  and  the  inquiry  is  made,  "  How  long  shall  be  the  vision 
concerning  the  daily  sacrifice  and  the  transgression  of  desolation 
to  give  both  the  sanctuary  and  the  host  to  be  trodden  under  foot?" 
The  answer  declares  that  it  shall  be  two  thousand  three  hundred 
days,  and  that  then  shall  the  sanctuary  be  cleansed. 

Now,  if  we  have  rightly  judged  that  the  daily  sacrifice  is  concerned 
as  being  taken  away  in  such  a  manner  as  to  involve  a  distinction,  and 
two  separate  dates  for  the  time  in  which  it  was  done,  these  two  thou- 
sand three  hundred  days  must  either  apply  to  both  of  those  times, 
or  the  description  must  leave  some  sign  to  show  that  it  only  applies 
to  one,  and  as  well  must  it  show  which  one  is  meant.  But  as  to  the 
description,  it  appears  rather  to  imply  an  application  to  both  those 
times.  The  term  "  transgression,"  as  relating  to  a  departure  from 
the  truth,  and  **  trodden  under  foot,"  as  denoting  extraordinary  vio- 
lence, are  physically  and  theoretically  applicable.  Then  the  days 
mentioned  being  concerning  the  daily  sacrifice  and  abomination  of 
desolation  must  be  conformable  to  the  nature  of  the  sacrifice.  This 
abomination  being  susceptible  of  two  manifestations,  according  to 
the  seeming  nature  of  the  sacrifice,  and  the  manner  in  which  it  has 
been  affected  as  a  matter  of  fact,  it  seems  to  intend  that  the  two 
thousand  three  hundred  days  are  to  be  placed  in  two  separate  be- 


554  MYSTERY. 

ginnings,  in  both  aspects  of  the  daily  sacrifice  being  taken  away. 
In  the  one  phase  of  the  sacrifice  to  take  it  away  and  set  up  its  oppo- 
site, is  to  deny  the  natural  process  of  investigation  and  the  liberty 
implied  in  dissent  and  criticism,  and  to  substitute  therefor  despotic 
violence.  In  the  other  department  it  will  mean  to  substitute  error 
for  right  principle.  The  period  of  1208,  already  noted,  agrees  with 
the  former  appearance  of  the  daily  sacrifice  being  taken  away. 

The  sanctuary  is  also  concerned  in  this  term  of  days.  But  the 
sanctuary  is  of  a  very  extended  meaning,  as  we  have  already  ex- 
plained, by  its  being  applied  to  the  elements  of  earth,  the  faculties 
of  the  creature,  and  to  the  several  departments  of  the  world's  moral 
agency.     See  description.* 

But  the  tabernacle  and  temple  as  being  the  appropriate  sanctu- 
ary, are  susceptible  of  a  distinction.  The  temple,  it  will  be  ob- 
served, applies  to  general  agencies  of  the  divine  government  in  the 
world,  whereas  the  tabernacle  relates  to  elementary  substance,  and 
to  faculties  of  the  body  and  mind,  such  as  are  perceived  in  motion 
and  intelligence.  These  two  distinct  features  of  the  sanctuary,  as 
typified  by  the  temple  and  tabernacle,  will  also  call  for  a  distinction 
in  the  application  of  abomination  as  it  affects  them  separately. 

First,  then,  for  the  division  of  the  sanctuary  typified  by  the  tem- 
ple. It  means  the  general  system  of  religion,  the  interest  of  sci- 
ence, moral  organization,  philosophical  and  educational  depart- 
ments, as  well  as  the  sphere  of  civil  government. 

With  the  further  explanation,  that  the  "host"  must  have  a  very 
extended  meaning,  embracing  all  creatures  concerned,  we  will  turn 
to  the  appearance  of  the  sanctuary  being  "  trodden  under  foot." 
The  account,  of  course,  supposes  the  date  of  abomination  in  both 
instances,  to  be  times  when  there  was  a  prominent  intrusion  in 
opposition  to  the  true  spirit  of  religion.  The  most  physical  demon- 
stration agree  with  the  era  of  1208,  where  there  was  a  derangement 
of  the  whole  list  of  the  above  infiuences  agreeing  with  the  sanctuary, 
and  especially  those  departments  agreeing  with  the  temple. 

Let  us  see.  The  assumption  was  to  deny,  or  restrict,  the  educa- 
iotnal  department;  to  negative  morality,  by  stifling  the  sentiments 
of  a  holier  religion,  and  better  conduct  of  life;  to  usurp  the  place 
of  authoritative  religion,  and  dictate  contrary  to  the  spirit  of  religion; 
to  make  war  upon  the  least  symptoms  of  religious  philosophy;  to 
discourage  the  interest  of  science,  and  to  deny  the  local  right  of  civil 
governments  to  adjust  their  own  affairs  and  protect  their  subjects 
from  murderous  invaders. 

It  was  the  demonstration  of  a  transgression  that  ignored  all  the 

*  See  pages  176  to  208;  244;  249  to  275. 


MYSTERY.  555 

moral  forces  of  the  world,  opposed  a  perverted  religious  faith  to 
all  the  natural  wonders  of  God's  creation,  and  blasphemously  con- 
temned that  sacred  tabernacle  of  human  faculties  which  God  has 
established  forever,  to  be  the  sphere  of  intelligent  thought,  the 
likeness  of  the  forces  in  heaven,  and  the  medium  of  His  own  im- 
pressions and  approach  to  man. 

Say,  if  you  will,  it  was  only  an  era  of  intolerant  power,  and  con- 
sequent persecution;  but,  can  we  realize  the  force  that  seeks  us  in 
our  peaceful  homes,  where  calm  nature  alots  us  a  portion  amidst 
fair  valleys  in  a  pleasant  clime,  where  the  associations  of  our  fellows 
have  endeared  us  to  life;  where  smiles  are  exchanged  under  the 
warm  gaze  of  parental  affection,  and  where  peace  and  plenty  sug- 
gest a  paradise  on  earth,  and  a  hope  in  the  heaven  beyond. 

But,  hark !  Muffled  sounds  break  on  the  scene !  Clouds  of  smoke 
and  dust  rise  above  the  horizon  in  the  distance,  and  the  earth 
trembles  with  the  measured  tread  of  an  approaching  army!  Shrieks 
are  heard;  and  the  awful  reality  that  the  whole  country  is  under  the 
ban  of  excommunication,  strikes  and  stuns  as  it  flashes  across  the 
frightened  thoughts,  and  intensifies,  as  the  cry  of  the  wounded,  flee- 
ing and  dying,  pierce  the  air,  and  declare  the  doom  of  dark  despair ! 
Now,  the  clinging  children  entreat  for  help,  casting  their  dying 
glances  toward  us,  in  the  pains  of  their  last  struggle,  or  worse, 
innocently  entreat  to  go  from  a  scene  where,  alas,  death  is  the 
destiny  of  all!  So,  let  them  all  embrace  and  look  a  last  look,  whilst 
they  go  all  together  away  from  a  time  that  is  not  worthy,  and 
from  the  earth  which  shall  retain  the  dark  stain  upon  its  history, 
and  cry  aloud  forever  against  the  outrage  perpretrated  on  its  soil! 
No  wonder  that  prophecy  should  date  its  time  of  ' '  how  long "  it 
should  be,  from  such  scenes. 

At  the  date  we  have  referred  to,  there  were  cruelties  committed, 
in  France  and  other  countries,  particularly  though  in  the  crusade 
against  the  Waldenses,  that  the  pen  cannot  describe,  for  it  was  the 
awful  reality  of  a  murderous  extermination.  But,  because  that 
such  conduct  was  inaugurated  at  that  time  and  continued  for  a  long 
period  to  the  derangement  of  religious  liberty,  civil  province,  and 
social  enjoyment,  the  vision  proposes  to  date  from  thence  how  long 
it  shall  be  before  the  right  conditions  are  secured  for  a  cleansing  of 
the  whole  sphere  of  God's  moral  agency  in  the  earth,  denominated 
the  sanctuary. 

By  pursuing  the  system  of  reckoning  already  laid  down,  and  com- 
mencing in  1208,  the  2,300  days  will  touch  the  period  of  1775,*  thus 
indicating  that  the  conditions  then  institutedr-jTS^  tjpfi^^rgiid^pre- 

*  See  pages  351  and  355 


556  MYSTERY. 

requisites  of  cleansing  the  sanctuary  in  the  spiritual  sense  and  in 
the  general  way  that  embraces  all  departments  of  life. 

It  must  be  noticed,  however,  that  it  does  not  imply  that  the  sanc- 
tuary is  completely  cleansed  at  that  time,  but  rather  that  the  pre- 
requisite first  causes  and  conditions  were  to  be  then  instituted. 
This  era,  we  have  observed,  was  the  era  of  republicanism,*  and  of  a 
proclamation  of  civil  and  religious  liberty,  which  is  at  the  bottom 
of  all  that  grand  consummation  of  cleansing  the  great  sanctuary. 

Then,  again,  if  we  place  the  commencement  of  the  2,300  days  at 
the  other  point,  where  the  daily  sacrifice  is  concerned,  and  where  it 
was  taken  away  as  pertaining  to  its  Sabbatical  application,  viz.,  the 
period  of  a.  d.  118,  the  termination  of  the  2,300  will  be  at  the  hegira 
of  Mohammed. 

What!  you  say — the  sanctuary  cleansed  then?  But  consider  a 
minute  how  that  there  are  two  ideas  revealed  by  the  abomination  of 
desolation,  from  which  date  these  days  begin.  The  one  is  as  agree- 
ing with  the  period  of  1208,  despotic  violence,  in  which  the  princi- 
ple of  liberty  is  outraged.  The  other  is  as  agreeing  with  118,  the 
introduction  of  error,  in  which  the  unity  of  God  as  a  doctrine  is 
compromised,  and  thereby  the  whole  system  of  Christianity  and  re- 
ligion thrown  back  on  the  basis  of  Paganism. 

Therefore,  if  the  setting  up  of  the  abomination  be  what  we  have 
explained  it,  then  the  causes  which  negative  the  separate  phases  of 
that  abomination,  in  its  leading  features,  is  the  cleansing  of  the 
sanctuary.  The  period  of  1208  said,  emphatically — no  liberty,  civil 
or  religious.  The  era  of  1775  answered — no  religious  dictation; 
equal  rights  for  all.  The  time  of  118  accepted  Gnosticism,  with 
its  leading,  feature  of  intermediate  divinities,  and  said  through  the 
church,  to  all  the  host  —  receive  this,  and  worship  Christ  and  the 
Holy  Trinity.  Then  Mohammed  replied  :  There  is  no  God  but  one, 
and  from  the  time  that  I  be  driven  from  this  Mecca  His  name  shall 
be  unconditionally  proclaimed  in  all  this  vast  continent.  What 
then?  Why,  a  rupture  with  Paganism  again.  The  offense  had 
aroused  an  animosity  that  left  no  disposition  to  respect  the  super- 
stitions of  his  own  country,  and  not  much  to  endure  the  secondary 
idolatry  of  Christianity. 

Now,  a  cleansing  does  not  always  mean  mild  measures,  where  the 
evil  is  an  extreme  one ;  €lse,  how  would  you  justify  the  extermina- 
tion of  Canaan  ?  Was  it  not  because  the  Almighty  saw  that  religion 
could  not  be  established  at  all  if  the  overwhelming  influence  of  the 
Canaanites,  with  all  their  abominations,  remained  ?  What  swept  the 
world  with  destruction  in  the  literal  flood,  if  not  the  spirit  of  an  ex- 


MYSTERY.  557 

treme  necessity  ?  You,  who  complain  of  the  severity  of  Mohammed- 
anism, consider  whether  or  not,  after  all  the  terrible  rebukes  the 
world  has  suffered  to  establish  the  idea  of  one  God,  that  you  would 
be  suffered  to  retain  both  continents  in  the  seductive  tenets  of  Trini- 
tarianism.  At  the  time  of  which  we  speak,  the  eastern  church,  which 
at  first  had  dissented  from  the  Catholic  on  an  Arian  basis  of  doc- 
trine, had  now  shown  a  disposition  to  relapse  to  the  excessive  rever- 
ence that,  at  least,  would  admit  a  spiritual  idolatry.  Under  the 
sphere  and  influence  of  the  Koman  Church,  Arianism  and  Univers- 
alism  had  both  been  exterminated,  so  that  the  covenant  of  God  was 
denied  both  its  leading  features,  viz.,  the  unity  of  God  and  univer- 
sal salvation. 

Then  it  became  appropriate  to  the  situation,  that  he  who,  by  a 
literal  misapprehension  of  the  scriptures,  was  esteemed  the  seed  of 
the  bondwoman,  should  illustrate  the  agency  of  God  in  the  senti- 
ment that  Jehovah  had  called  his  nation  in  righteousness,  and  that 
he  was  the  prophet  to  declare  the  name  of  the  Lord  and  to  illus- 
trate the  extent  and  spirituality  of  the  salvation,  including  all  peo- 
ple. It  was  he  who  kept  alive  the  doctrine  of  God's  unity ;  who, 
by  the  rod  of  divine  authority,  rolled  back  the  wave  about  to  en- 
velop all  nations  in  one  stagnant  sea,  on  whose  broad,  dark  bosom 
no  ,angel  from  heaven  could  make  an  impression  to  institute  a 
cleansing. 

This  aspect  of  the  daily  sacrifice  being  taken  away,  involved  the 
sanctuary  of  the  tabernacle,  where  the  elementary  substances  and 
the  faculties  of  the  creature  are  concerned;  where  human  nature, 
from  the  hand  of  God,  aspires  to  a  triumph  over  weakness  and  inex- 
perience, and  where  it  had  hoped  that  the  pattern  of  what  we  are 
and  will  be,  was  illustrated  in  Christ,  the  Savior  of  man. 

But  no;  this  abomination  of  desolation  beset  the  tabernacle  of 
God,  declaring  that  the  handiwork  of  God  is  perverse;  that  devils 
rule  the  earth,  leaving  no  power  of  will  except  in  the  extraordinary 
interposition  of  the  Maker ;  that  Christ  is  of  another  nature,  so 
that  the  hope  of  attaining  to  the  sons  of  the  morning  through  what 
we  are  by  nature,  and  by  the  means  within  our  reach,  according  to 
the  attainments  of  Christ,  is  severed  at  a  stroke,  and  we  thrown 
back  to  the  despair  of  a  faith  which,  whilst  it  proposes  to  give  hope" 
again  through  the  idea  of  Christ  crucified,  removes  us  to  the  super- 
stitious literalism  of  the  ancients,  and  outrages  the  most  noble 
faculties  of  the  human  mind.  But  Mohammedanism  negatived  this 
abomination  in  its  leading  feature,  claiming  to  be  an  agent  after  the 
simple  pattern  of  the  prophets,  and  defending  the  person  and 
nature  of  Christ  against  the  foolish  infatuation  of  the  times. 


558  MYSTERY. 

But  now  we  will  turn  to  another  place,  where  the  subject  of  times 
is  brought  up  in  another  form.  In  the  ninth  chapter  of  Daniel, 
that  person  is  represented  in  distress  to  know  the  result  of  the  mis- 
fortune overtaking  his  people,  and  it  appears  that  the  angel,  in 
answer,  whispered  strange  spiritualities  to  Daniel,  through  the  cur- 
rent terms  relating  to  his  nation  and  the  peculiar  institutions  of  the 
Jews. 

"At  the  beginning  of  thy  supplications  the  commandment  came 
forth,  and  I  am  come  to  show  thee,  for  thou  art  greatly  beloved; 
therefore,  understand  the  matter  and  consider  the  vision." 

**  Seventy  weeks  are  determined  upon  thy  people  and  upon  thy 
holy  city,  to  finish  the  transgression,  to  make  an  end  of  sins,  to 
make  reconciliation  for  iniquity,  and  to  bring  in  everlasting  right- 
eousness, and  to  seal  up  the  vision  and  prophecy,  and  to  anoint  the 
most  Holy." 

Here  are  many  enumerated  consummations  to  be  accomplished 
in  seventy  weeks ;  but  in  order  to  give  more  definite  data,  the  angel 
continues:  "  Know,  therefore,  that  from  the  going  forth  of  the  com- 
mandment to  restore  and  build  Jerusalem  unto  the  Messiah,  the 
prince,  shall  be  seven  weeks,  and  three  score  and  two  weeks." 

Now,  presuming  on  a  spiritual  application  to  this  description,  the 
first  inquiry  arises:  When  did  the  commandment  go  forth  to  restore 
and  build  Jerusalem  in  the  spiritual  sense  ?  If  we  have  not  mis- 
apprehended the  law  and  the  prophets,  Jerusalem  is  a  city  descend- 
ing out  of  heaven  from  God,  and  is,embodied  in  principles  of  peace, 
righteousness,  and  intelligence. 

As  this  is  the  most  important  point  to  decide,  in  order  to  insure 
an  understanding  of  these  terms,  we  will  turn  to  the  Kevelation 
of  John,  where  the  city  of  Jerusalem  is  described.  It  is  in  the 
twenty-first  chapter  of  that  book.  He  says  that  there  was  a  wall, 
great  and  high ;  that  there  were  twelve  gates  in  the  wall,  three  on 
each  side,  and  angels  at  the  gates  corresponding  to  the  twelve  tribes 
of  the  children  of  Israel.  The  words  are  to  that  effect.  Please  see 
the  account:  Kev.  xxi.  There  are  twelve  foundations,  also,  and 
they  are  written  with  the  names  of  the  twelve  apostles  of  the  Lamb. 

Now,  for  the  sake  of  illustration,  we  first  introduce  the  figure  of 
this  city  in  a  square,  with  three  gates  on  each  side;  the  simple  il- 
lustrative form,  according  to  the  description,  will  appear  as  follows: 


MYSTERY.  559 


]  c 


J  I         — I  I  I  [ 


By  observing  the  form,  ifc  will  be  seen  that  the  number  of  twelve 
gates  will  divide  the  wall  into  twelve  separate  foundations,  be- 
cause the  space  for  the  gates  entered  in  such  a  way  as  to  necessitate 
a  separate  foundation  for  each  piece  of  wall  between  the  gates. 
But  at  each  gate  appears  the  name  of  one  of  the  twelve  tribes  of 
the  children  of  Israel.  These  names  were  in  connection  with  twelve 
angels.  The  term  "angel"  seems  to  be  presented  in  the  idea  of  the 
spirit  of  a  principle,  and  the  names  of  the  children  of  Israel,  accord- 
ing to  this  system,  will  denote  the  twelve  primaiy  doctrines  of  relig- 
ion, as  explained  on  the  subject  of  Abraham.*  Thus  it  seems  that 
the  spiiitual  character  of  this  city  is  encountered  at  the  first  notice. 
But  as  we  know  that  the  spiritual  city  is  a  gradual  development  of 
the  covenant  of  grace,  through  the  twelve  principles  of  religious 
faith,  and  that  the  several  eras  of  progress  have  served  to  bring  that 
city  more  distinctly  to  view,  developing  the  right  interpretation  of 
these  twelve  doctrines,  whereby  we  are  enabled  to  enter  the  spiritual 
city,  these  angels  become  suggestive  of  the  life  and  spirit  of  these 
twelve  principles  deducted  in  their  true  sentiment  of  interpretation, 

*See  page  119. 


56(T 


MYSTERY. 


and  connected  witli  the  principles  themselves;  so  that  the  spirit  of 
the  principle^  will  confront  every  one  who  seeks  to  enter  the  spirit- 
ual city  through  these  gates.  For,  to  be  more  definite,  we  say 
if  the  twelve  principles  of  religion  are  the  gates  to  the  spiritual 
city,  still,  seeing  that  we  may  mistake  the  intent  of  the  twelve  doc- 
trines, it  becomes  necessary  that  the  times  and  dispensations  bring 
to  light  their  true  sentiment,  so  that  we  may  approach  the  heavenly 
city  according  to  the  spirit  of  its  requirements.  For  this  reason, 
we  say  that  the  development  of  the  revelation  of  truth  in  the  course 
of  the  times,  should  present  us  with  the  brief  sentiment  of  the 
several  doctrines,  as  the  proper  inference  from  the  whole  instruction 
of  the  law  and  prophets.  This  the  more  so,  because  those  twelve 
principles  are  at  the  bottom  of  universal  religious  faith,  and  now 
purport  to  be  stationed  at  the  entrance  of  the  gates  of  the  new 
Jerusalem.  Therefore,  if  the  law  of  progress  holds  good,  and  the 
city  of  the  new  Jerusalem  is  revealed  from  heaven  in  the  last  times, 
it  should  be  attended  with  some  brief  sentiment  of  the  require- 
ments of  the  mystical  tribes,  as  we  propose  to  enter  their  city  and 
become  citizens  of  the  heavenly  King. 

We  demand,  then,  to  know  what  is  the  spirit  of  the  twelve  doc- 
trines, so  mysteriously  connected  with  these  tribes.  Believing  that 
it  is  by  the  philosophical  treatment  of  the  Bible,  as  a  revelation 
from  God,  that  the  sentiments  of  the  twelve  doctrines  may  be 
briefly  deducted  and  embodied  as  the  spirits  and  angels  at  the  gates 
of  moral  and  religious  requirements,  we  will  take  the  responsi- 
bility to  produce  the  spirit  of  the  deductions  we  have  gathered 
from  a  consideration  of  the  religious  subject,  and  connect  it  re- 
spectively with  the  doctrine  to  which  it  relates,  placing  it  directly 
in  the  gates  of  this  spiritual  city,  as  agreeing  with  the  angels  at  the 
gates,  and  as  being  emphatically  the  spirit  of  the  law,  the  senti- 
ment of  revelation,  and  the  requirement  of  the  great  God  of  the 
universe. 

Before  we  submit  the  form  of  the  city  again,  with  its  angels 
placed  in  position,  it  is  proper  to  recall  the  description  again  to 
mind.  It  is  said,  that  the  foundations  of  the  walls  had  in  them  the 
names  of  the  twelve  apostles  of  the  lamb. 

Now,  we  cannot  decipher  which  of  the  many  universal  principles 
agree  with  each  of  the  apostles,  as  he  was  known  in  early  times. 
Neither  do  we  think  that  it  was  intended  that  an  application  of 
principles  to  them  should  be  as  definite  as  that  of  the  twelve  tribes. 
It  seems,  rather,  that  it  is  appropriate  to  believe  that  the  twelve 
apostles  were  typical  of  twelve  universal  principles,  without  defining 
which  particular  one  agrees  to  each  of  the  apostles.     In  fact,  were 


MYSTERY.  561 

it  not  for  this  solitary  instance,  we  might  not  judge  that  the  twelve 
apostles  were  intended  as  types  at  all.  At  any  rate,  there  are  not 
the  numerous  instances  of  particularized  character  and  associated 
history,  that  so  remarkably  distinguish  the  twelve  tribes,  and  en- 
able us  to  define  to  which  particular  doctrine  each  relates. 

However,  considering  the  apostles  typical  of  twelve  general  prin- 
ciples as  a  whole,  we  have  the  facts  of  mental  philosophy  to  guide 
us.  We  have  also  the  discoveries  which  that  philosophy,  applied  to 
the  Bible,  reveals. 

"What  we  esteem  to  be  the  foundation  of  the  spiritual  Jerusalem , 
as  a  matter  of  fact,  in  accordance  with  the  description  given,  must 
therefore  be  the  guide  to  naming  the  principles  that  were  on  the 
foundations  of  the  spiritual  city. 

Seven  of  these  are  already  defined,  as  the  seven  horns  and  eyes 
of  the  lamb,  or  spirits  of  God  sent  forth  in  all  the  earth.*  This 
would  be  appropriate  to  the  selection  of  the  seven  evangelists  from 
the  twelve  apostles.  That  simply  meant  a  more  extended  mission, 
as  also  agrees  with  the  seven  philosophical  principles,  interpreted 
to  agree  with  spirits  sent  forth  in  all  the  earth.  The  other  five  we 
will  select  from  such  as  we  know  to  be  eminently  at  the  foundation 
of  this  conception  of  the  spiritual  city. 

In  submitting  the  chart,  we  shall  do  so  with  reference  to  the 
philosophical  principle  of  north,  south,  east,  and  west,  as  laid  down 
in  this  system. f  In  other  words,  such  principles  as  seem  to  relate 
to  good,  evil,  cause,  and  effect,  respectively,  we  shall  place  on  the 
side  their  nature  suggests,  so  that  the  descriptions  of  John  may  be 
fully  carried  out. 

We  believe  that  no  further  explanation  is  necessary,  and  we  will 
submit  the  chart  of  this  new  Jerusalem,  in  accordance  with  the  des- 
cription and  in  accordance  with  the  doctrine  and  deductions  of  the 
law,  and  the  intimations  of  the  prophets.  The  principle,  therefore, 
that  stands  for  each  of  the  tribes  of  Israel,  will  be  placed  immedi- 
ately in  the  gate,  and  the  sentiment  of  the  principle  as  argued  in 
this  system,  will  be  connected  therewith,  agreeing  with  the  idea  of 
the  angel  at  the  gate,  where  the  name  of  the  tribe  was  written. 

It  will  be  seen  that  the  beginning  of  the  sentiment  expressed  at 
the  gates  designates  a  vital  principle  agreeing  with  the  angel ;  and 
the  ending  of  the  sentiment  names  the  principle  explained  to  agree 
with  the  tribe  of  Israel.  In  the  sentiment  itself  is  a  brief  summary 
of  religious  faith  and  moral  requirement,  as  revealed  by  the 
philosophy  of  the  Bible,  so  that  in  this  union  of  principles  and 
brief   expression  lies  the  presumed  obligations  resting  upon   all; 

*  See  pages  1 4  to  21 .  t  See  page  182. 

36 


562 


MYSTERY. 


and,*therefore,  the  spiritual  entrances  of  tlie  city  coming  down  from 
heaven. 


Liberty.      g* 

ft 


Order. 


NOKTH. 


O 


Peace. 


f^     Principle. 


*3 


]iC 


•lOTA.'Bg  '8  SI  ^'\1113X[Q 


^ 


Hope  in  the  Agency  of  God. 


•;^n9Ui9U0)V^I  fl^^^l. 


•uoi^'Binqux  esgipoui  oouep^j 


Trust  in  the  Authority  of  God.  > 

1^ 


Justice  belongs  to  God. 


' ilr 

-,  4"" 

o 

Jc- 

l"5| 

•iCou9ipadxa[  J^ 

•diqsAioixa^ 

•uoponx^sni 

^  '^oua:}sisuo;3 

g 

0 

3* 

B 

g 

1 

1 

. 

i 

1 

o 

a 

"Hxnos 


Now,  with  this  idea  before  us,  we  will  revert  again  to  the  vision 
of  Daniel,  where  the  angel  explains,  on  the  basis  of  the  "going 


MYSTERY.  563 

fortli  of  the  commandment  to  restore  and  build  Jerusalem."  If 
there  are  two  Jerusalems,  the  literal  and  spiritual,  the  question 
now  is,  which  is  the  one  that  is  meant?  Say,  if  you  will,  that  it 
means  the  literal  one,  and  under  a  literal  interpretation  make  what 
meaning  there  may  be  in  it,  but  let  us  not  for  a  moment  fail  to  give 
prominence  to  the  more  important  spirit  that  lies  beneath  the 
literal  garb.  Seeing,  too,  there  is  a  spiritual  Jerusalem,  the  setting 
up  of  whose  sacred  walls  and  gates  is  the  burden  of  the  prophets 
and  apostles,  and  the  grand  object  of  all  the  dispensations  of  the 
world,  it  is  the  spiritual  city,  an  idea  we  are  to  keep  in  view;  and  it 
is  the  philosophical  inter^Dretation  we  are  to  assign  to  the  descrip- 
tion, in  order  to  be  in  sympathy  with  the  intention  of  the  vision. 

Well,  then,  when  did  the  commandment  "go  forth  to  restore 
and  build  Jerusalem?"  When  Abraham  was  called  in  righteousness, 
Isaac  inherited  the  promise,  and  Jacob  was  visited  by  the  angels,  more 
than  the  literal  land  of  Canaan  was  seen  in  the  dim  future.  When 
the  people  were  brought  out  of  Egypt,  and  from  the  scene  of  bond- 
age, their  wise  men  and  prophets  at  least  discovered  that  the  seed 
of  promise  embraced  all  nations,  and  that  the  habitation  of  the 
Most  High  was  not  in  houses  made  with  hands.  Judgment  and 
justice  from  the  beginning  were  more  acceptable  than  sacrifice,  and 
the  spiritual  Jerusalem  as  manifest  as  coming  out  of  heaven  from 
God,  far  back  in  the  times  when  Noah  was  a  preacher  of  righteous- 
ness, when  Lot  was  vexed  with  the  wickedness  of  Sodom,  and  when 
Moses  refused  the  honor  and  riches  of  Egypt  that  he  might  be  par- 
taker of  the  divine  agency,  and  be  instrumental  in  weaning  the 
people  from  the  idolatry  and  literalism  of  the  times.  After  the 
evils  attending  the  possession  of  Canaan  came  a  time  of  peace,  and 
great  prosperity  for  a  season.  Then  kings  decreed  justice,  and  the 
people  fulfilled  the  spirit  of  the  law,  having  learned  that  the  cere- 
monies and  sacrifices  were  an  abomination,  without  the  accompani- 
ment of  mercy  and  truth.  But  they  again  misapprehended  the 
true  religious  spirit,  and  paraded  their  g^)rgeous  apparel  and  ves- 
sels of  silver  and  gold,  whilst  they  sacrificed  bullocks  and  goats 
without  number,  forgetting  the  weightier  matters  of  the  law,  and 
their  mission  to  establish  a  spiritual  city  to  be  the  light  of  all 
people,  and  the  center  of  all  comely  principle,  rule  of  conduct,  and 
foundation  of  faith,  for.the  earnest  hosts  in  all  time  to  come.  The 
smoke  of  the  sacrifices  rose  to  heaven  to  tell  that  the  substance  of 
the  poor  was  taken  to  support  a  hollow  ceremony,  whilst  the  rich 
became  proud,  and  sensual  violence  set  bad  examples  in  high  places, 
and  presumed  on  the  law  of  sacrifices  to  cover  all  the  iniquity  of  the 
land. 


564  MYSTERY. 

Then  the  Maker  said,  it  was  enough;  the  spirituality  of  the  law 
is  forgotten,  and  the  city  from  heaven  is  thrust  back  and  broken  to 
pieces  among  them :  so  will  I  scatter  them  among  the  nations,  and 
break  the  walls  of  their  literal  habitation. 

Thus  it  was  that  the  spiritual  Jerusalem  was  taken  away  before 
that  the  literal  one  was  destroyed.  Both  were  in  a  state  of  desola- 
tion at  the  time  in  which  the  vision  comes  to  Daniel  concerning  the 
restoration.  Now,  the  city  being  of  such  a  nature,  and  it  being 
broken  down  and  taken  away,  when  did  the  commandment  to 
*' build  and  restore"  become  a  reality  ?  Never  could  it  become  a 
reality  more  under  the  Jewish  system.  The  prophets  foresaw  this, 
and  pointed  to  the  future,  and  to  a  new  dispensation,  when  the 
vineyard  of  God  should  be  given  to  other  husbandmen,  when  the 
Gentiles  should  be  invited  to  come  and  build  the  tabernacle  of 
righteousness  afresh,  and  when  every  tree  that  was  good  for  food 
and  pleasant  to  the  sight,  was  to  be  planted. 

But  in  due  time  Christ  came,  speaking  words  that  sounded  strange 
and  new,  which  could  scarcely  be  comprehended,  so  in  contrast  were 
they  with  the  clinging  sensuality  that  found  righteousness  in  the  out- 
ward ceremonies  of  the  law.  Now,  the  commandment  had  come  to 
restore  and  build  Jerusalem.  That  the  walls  were  broken  down 
and  the  habitations  not  repaired,  was  evident  by  the  cold  reception 
that  the  Savior  received.  To  the  masses  he  was  little  better  than 
mad.  To  the  chief  priests  he  was  an  offense,  and  to  the  age  in 
which  he  appeared  he  was  a  phenomenon  of  oddity  and  eccentrici- 
ties. But  why  so  ?  Simply  because  he  was  charged  from  heaven 
to  send  forth  the  commandment  to  restore  and  build  the  spiritual 
Jerusalem ;  and  all  the  want  of  sympathy  that  was  manifest,  all  the 
strange  appearance  of  Christ's  words  and  manner,  are  evidence  that 
the  peculiar  city  of  which  we  speak  was  not  a  general  reality  of  the 
times  and  of  the  Jewish  religion  in  that  day. 

Now,  this  was  the  date  of  the  order  to  restore  and  build  Jerusa- 
lem, and  this  was  about  the  year  a.  d.  27.  It  was  not  until  about 
this  date  that  the  influence  of  Christ  as  a  preacher  and  agent  of  the 
new  dispensation  was  felt ;  so  that,  if  he  was  commissioned  with  the 
order  to  restore  and  build,  it  must  not  date  before  his  influence  was 
a  matter  of  reality. 

With  this  basis  of  reckoning,  we  turn  to  the  vision,  to  find  that  it 
says,  that  "from  the  going  forth  of  the  commandment  to  restore 
and  build  Jerusalem  to  the  Messiah,  the  prince,  shall  be  seven  weeks 
and  three  score  and  two  weeks."  But  you  are  ready  to  say,  see 
what  your  reasoning  has  led  you  to — you  are  in  the  aspect  of  sup- 
posing Christ  to  come  sixty-nine  weeks  after  he  has  already  come  ! 


MYSTERY.  665 

We  answer,  not  so.  We  are  treating  of  a  spiritual  city,  a  spiritual 
sanctuary,  seed  of  promise,  and  mystical  interpretation,  as  the  vis- 
ion seems  to  dictate. 

Now,  the  Messiah  we  have  in  view  is  a  conception  of  religion  put 
in  practical  effect  commensurate  with  the  wants  of  the  world  and 
the  spirit  of  the  covenant  of  grace.  Though  Christ  in  his  life  may 
have  fully  appreciated  what  are  the  length  and  breadth  of  this  city 
he  was  ordering  to  be  built,  he  certainly  did  not  succeed  in  his  own 
time,  nor  yet  by  the  agency  of  the  apostles  previous  to  Paul,  in 
bringing  the  broad  base  of  Christianity  in  bold  relief.  He,  indeed, 
did  send  his  disciples  with  a  commission  to  all  nations  to  declare 
salvation  freely  to  all  people;  but  the  pressure  of  literalism  and  the 
prejudice  of  the  disciples  rendered  the  command  abortive.  We  find 
that  even  Peter,  who  was  the  head  and  leader,  because  of  his  ear- 
nest energy,  soon  relapsed  to  the  limited  view  that  left  little  hope 
that  he,  unassisted,  would  manifest  and  develop  the  true  concep- 
tion of  Christianity  which,  to  be  the  Messiah  in  the  general  sense, 
was  to  effectually  break  the  bonds  of  the  ceremonial  law,  and  pro- 
claim and  practice  a  comparatively  unconditional  salvation  to  the 
Gentile. 

Even  after  Peter  had  a  special  vision  as  to  the  liberality  of  the 
religion  intrusted  to  him,  we  find  him  giving  occasion  to  become 
the  object  of  a  severe  reproof.  It  is  safe  to  say  that  the  energy  and 
forwardness  that  characterized  Peter  gave  cast  to  the  sentiments  of 
the  other  apostles,  up  to  the  time  of  Paul.  It  is  equally  safe  and 
truthful  to  say  that,  were  it  not  for  the  appearance  of  Paul  in  the 
scene  of  the  church  history  at  that  time,  Christianity  would  have 
died  a  half-grown  child,  and  come  to  a  dead  and  untimely  birth. 
We  say  that  the  full  doctrinal  idea  of  the  Messiah  was  not  devel- 
oped until  after  the  era  of  Paul,  and  after  the  latter  had  grappled 
the  prejudices  of  the  Jews,  and  aroused  that  hostility  of  feeling 
which  placed  Christianity  uncompromisingly  on  its  own  foundation. 
Paul  was  well  calculated  to  effect  this  result.  First,  he  was  of  a 
noble  nature;  then  being  educated  apparently,  somewhat,  under 
Gentile  influence,  and  conversant  with  the  morals  and  aspirations 
of  the  world  outside  of  his  own  nation,  he  had  perceived  sterling 
qualities  among  all  people,  and  equal  merits  with  those  of  the  Jews. 

When  embracing  Christianity,  and  coming  before  the  cultivated 
Greek  and  Eoman,  he  was  not  the  man  to  proclaim  the  new  faith  in 
the  straightened,  rigid  form  which  had  so  long  separated  Jew  and 
Gentile  from  a  fellowship  of  sympathy,  and  presumptuously  es- 
teemed the  latter  the  outcast  of  the  divine  favor.  His  sympathies 
were  with  the  Gentiles,  both  from  a  companionship  and  from  a 


566  MYSTERY. 

moral  sense  of  justice ;  so  that  if  the  new  system  he  now  embraced 
was  susceptible  of  an  expansion  equal  to  the  wants  of  the  world,  he 
was  just  the  person  to  discover  that  fact,  and  he  was  the  last  man  of 
the  times  to  go  back  of  his  convictions  giving  place  to  either  the  less 
enlightened  apostles  or  to  the  Jews. 

But  it  is  not  only  the  liberality  manifest  by  Paul,  embracing  the 
Gentiles  unconditionally  in  the  covenant  of  grace,  which  leads  us 
to  believe  that  he  developed  the  true  conception  of  the  Messiah. 
He  had  not  long  advocated  Christianity  before  his  writings  began 
to  breathe  out  sentiments  that  show  plainly  that  he  liad  taken 
another  degree  in  the  spirit  of  Christianity,  so  that  he  was  enabled 
to  conceive  of  that  universal  salvation  which  shall  reach  all  creatures, 
and  which  is  so  epainently  a  prerequisite  of  the  full  statue  of  the 
Savior. 

If  the  vision  and  description  indicates  the  fullness  of  the  doctrine 
of  Christ  rather  than  his  mere  personal  coming,  then  the  Messiah, 
the  prince,  in  the  spiritual  sense,  was  not  until  after  Paul,  when 
the  fullness  of  that  doctrine  was  proclaimed  in  an  expression  and 
sentiment  that  includes  all  nations  and  creatures.  Could  the  Sa- 
vior be  said  to  have  come  when  anything  short  of  this  was  the 
experience  of  the  church  ?  "We  think  not.  The  same  principle 
that  will  overlook  the  birth  and  minor  influence  of  Christ  in  his 
early  life,  and  leave  his  coming  to  be  estimated  from  a  more  full 
proclamation  of  his  doctrine,  will  also  admit  of  his  "  coming"  being 
placed  at  a  future  date,  providing  that  he  did  not  succeed  in  his 
day  of  making  a  complete  proclamation;  and  providing  that  the 
Messiah  meant  is  the  full  conception  and  practical  effect  of  a  uni- 
versal salvation,  free  from  ceremonial  burden,  and  pre-eminently 
an  embodiment  of  the  saving  doctrine  of  the  covenant  of  grace. 
Therefore,  to  Christ  was  given  to  send  forth  the  commandment,  but 
to  Paul  it  was  given  to  manifest  the  coming  of  the  Messiah.  But 
as  the  above  explanation  seems  to  confound  the  latter  with  the 
spiritual  city,  we  will  distinguish  by  saying  that  the  idea  of  the 
term  Messiah  is  a  proper  conception  of  Christ,  as  related  to  God, 
religion,  and  men;  whereas,  the  city  is  righteous  principle  in  a 
general  sense.  The  coming  of  the  Messiah  would  be  the  above 
conception  received  in  theory  and  practice.  The  city  builded  will 
mean  a  correct  sentiment  deducted  and  received.  The  relation  is 
such  that  if  the  city  is  broken  down,  it  cannot  be  builded,  or  con- 
sidered as  wholly  existing  before  the  Savior  has  come.  Therefore, 
the  term  of  the  seventy  weeks  "  determined  on  the  holy  city"  must 
commence  after  the  proper  and  chief  agency  is  introduced.  If, 
then,  this  proper  agency  was  manifest  by  Saul,  the  term  of  seventy 


MYSTERY.  ^  567 

weeks  commenced  after  the  notable  religious  conceptions  of  his 
time,  and  the  practical  operation  of  righteousness,  which  he  so 
successfully  applied  to  both  Jew  and  Gentile. 

But  when  was  this  proper  and  chief  agency  established  ?  Was  it  at 
the  mere  conversion  of  Paul?  No;  for  his  ideas  and  efforts  were 
for  a  long  time  limited,  coming  short  even  of  a  proper  conception 
of  the  Messiah  mission. 

Now,  a  proper  conception  of  Christ  not  only  supposes  that  there 
has  been  established  an  active  interest  with  the  right  idea,  but  it 
also  supposed  that  that  interest  has  become  the  chief  and  leading 
idea  of  the  church,  carrying  with  it  the  influence  of  the  first  apostles, 
and  looming  up  in  opposition  to  opposing  forces,  as  the  main  and 
general  sentiment  of  religion. 

That  thp  influence  of  Paul,  after  he  had  comprehended  the  true 
spirit  of  the  new  dispensation,  and  became  active  in  the  sphere  of 
Christianity,  gradually  drew  the  other  apostles  with  him  in  the  fel- 
lowship of  love,  and  in  the  spirit  of  the  new  faith,  is  evident.  At 
any  rate,  in  about  the  year  a.  d.  50,  we  perceive  evidence  of  Paul's 
being  severed  from  the  burdensome  connection  of  the  Jews,  being 
supported  by  the  first  apostles  and  indorsed  by  the  Gentiles.  (See 
chap.  XV  of  the  Acts  of  the  Apostles.) 

Before  this  time,  we  see  no  evidence  that  the  questions  that  hin- 
dered the  practical  and  general  application  of  Christianity  had  been 
amicably  met  and  settled,  so  that  all  persons  and  parties  could  work 
in  harmony,  and  in  the  spirit  of  that  liberal  sentiment  which  the 
manifestation  of  the  world's  Savior  supposes.  Now,  had  the  Mes- 
siah come  in  spirit  and  in  truth,  the  partition  walls  were  practically 
broken  down  ;  the  Jewish  apostles  had  acquiesced,  giving  the  hand 
of  fellowship,  and  Paul  had  secured  against  a  retreat,  by  suddenly 
revealing  the  crowning  conception,  wherein  ''the  determinate  coun- 
sel of  ^  God  in  the  *  dispensation  of  the  fullness  of  time '  was  to 
reconcile  all  things  in  heaven  and  earth."  Then  it  was  the  ambition 
and  burden  of  this  apostle,  that  he  might  manifest  the  Savior;  and 
it  appears  to  us  now  that  the  Messiah  was  not  fully  illustrated, 
until  this  same  Paul  had  fought  his  battle,  received  his  vision  of 
Christianity,  and  had  given  expression  to  those  pointed  declarations 
that  shall  ever  be  a  memorial  to  him,  that  he  comprehended  the  full 
reach  of  the  christian  mission,  and  proclaimed  it  in  advance  of  all 
the  host  of  reformers  from  that  time  until  the  last  days.  But  we 
have  said  that  the  definition  of  the  Messiah  is  a  proper  conception 
of  Christ,  in  his  relation  to  God,  religion,  and  to  men.  Now  we 
will  say  that,  until  the  times  we  have  spoken  of,  this  conception  was 
scarcely  perfected,  much  less  put  in  practical  operation.     To  sup- 


568  MYSTERY. 

pose  this  Messiah  as  come,  implies  tlie  full  idea  in  practical  op- 
eration. In  order  to  be  more  definite,  we  will  take  the  definition 
of  the  Messiah  in  detail.  First:  The  relation  that  Christ  bears  to 
religion,  to  be  properly  conceived,  would  admit  that  he  had  author- 
ity to  do  away  with  the  law,  and  institute  a  higher  standard  of 
religion,  and  that  in  the  same  authority  he  should  make  changes 
according  to  the  expediency  of  the  times  in  all  the  future. 

Secondly,  as  to  his  relation  to  God:  the  right  conception  would 
believe  and  teach  that  Christ  was  appointed  to  be  chief,  according 
to  the  scriptures,  and  that  all  the  powers  in  heaven  would  support 
his  mission.  For  this  reason,  they  not  only  should  believe  that  he 
had  power,  but  should  expect  that  he  would  be  manifest  to  Israel 
in  the  spirit  of  Elijah,  strong  in  the  majesty  of  God's  authority, 
and  supported  by  the  invisible  angels. 

This  much  is  well,  but  the  third  distinction  is  a  proper  concep- 
tion of  Christ,  in  his  relation  to  men.  On  this  point  the  apostle 
Paul  both  realized  the  disparagements  of  his  times  and  anticipated 
the  opposite  extreme  in  the  future.  As  opposed  to  the  one,  he  de- 
clared that  no  man  speaking  correctly,  and  by  divine  authority, 
could  call  Jesus  accursed.  This,  he  said,  doubtless  observing  that 
the  opinion  was  gaining  ground,  on  account  of  all  the  sufferings 
that  seemed  to  be  attached  to  the  office  of  Christ,  that  he  had  been 
a  vile  person  in  times  that  were  past,  and  that  in  consequence  of  the 
righteous  law  of  God,  not  admitting  suffering  to  the  just,  this  cup 
of  sorrow  was  nothing  less  than  the  curse  of  God,  who,  to  econo- 
mize His  mercy,  had  both  appointed  Christ  to  perplexities,  and  at 
the  same  time,  in  the  excess  of  his  sufferings,  make  him  work  out 
a  good  for  others,  bearing  their  burdens  in  the  patience  of  instruc- 
tion, denying  himself  the  pleasures  of  the  world  in  the  gloomy 
devotedness  of  his  mission,  and  receiving  injustice  and  insult  with- 
out natural  response,  in  order  that  violence  might  be  counteracted. 
Paul  would  have  them  know  that  they  could  not  speak  correctly 
and  call  Jesus  so  accursed.  But  why  should  Paul  so  caution  ?  Sim- 
ply because  he  comprehended  the  character,  person,  and  office  of 
the  Messiah,  and  the  extreme  tendencies  of  opinion  respecting  him 
in  his  relations  to  men. 

On  the  other  hand,  he  would  have  them  know  that  no  man  could 
"  call  Jesus  the  Lord  but  by  the  Holy  Ghost."  You  see,  he  antici- 
pated the  extremes,  and  how  that  some  would  say  that  Jesus  was  of 
a  mean  spirit;  that  he  was  not  unjustly  dealt  with,  but  had  fixed  his 
predestination  to  suffering  by  outrage  of  righteous  law;  or,  in  short, 
that  he  was  not  the  Messiah  at  all,  but  an  imposter  who  had  received 
his  deserts,  and  perished  miserably.     But  the  apostle's  caution  on 


MYSTERY.  569 

the  other  extreme  declares  that  we  cannot  call  Jesus  the  Lord,  ex- 
cept through  the  authority  he  has  in  acting  for  God.  This  is  the 
simple  meaning  of  the  words  of  Paul,  if  we  have  not  misappre- 
hended what  is  meant  by  the  term  Holy  Ghost.  If,  indeed,  it  be  as 
we  have  explained,  only  the  authority  of  God,  or  a  term  for  the 
authority  of  God  committed  to  any  agent,  then  the  words  of  the 
apostle  mean  just  this  much:  that  you  cannot  call  Christ  God,  but 
from  the  fact  of  his  being  acting  by  the  authority  of  God,  the  same 
as  the  angels  were  called  God  in  the  old  times,  when  they  appeared 
to  men  with  their  mission  from  heaven.*  Thus  the  apostle  appre- 
hends the  relation  Christ  has  to  men,  as  being  simply  the  very  same 
in  nature — the  perfect  pattern  of  his  fellows.  And  if  he  showed 
superior  power  and  attainments,  it  was  only  to  declare  hope  for  all 
the  race  of  men,  for  what  one  creature  attains  to,  who  is  of  a  given 
nature,  can  be  hoped  for  by  another  of  the  same  nature,  not  through 
Christ,  who  has  opened  this  way,  but  through  God,  who  has  estab- 
lished the  way  and  sent  Christ  first  before  us. 

Now,  we  reiterate  that  it  was  in  the  time  of  Paul,  in  about  a.  d. 
50,  that  the  true  idea  of  Christ  in  his  relation  to  God,  religion,  and 
men,  was  first  fairly  and  openly  manifest,  distinctly  declared,  and 
put  into  practical  effect.  Does  the  fact  hold  good?  Consider  well. 
Kemember  the  extent  and  fullness  of  the  Savior's  mission,  and  how 
the  Evangelist  succeeded  in  his  day  to  rise  above  the  prejudices  of 
his  time  and  reach  a  summit  of  charity  and  liberality  that  shall 
never  be  exceeded,  and  which,  to  interpret  his  words  according  to 
the  spirit  of  the  scriptures,  means  the  coming  and  manifestation  of 
the  Messiah.  True,  his  sentiments  may  have  more  practical  effect 
than  the  combined  efforts  of  the  apostles  and  other  agents,  since 
that  time,  succeeded  in  giving  them;  but  whilst  the  ages  pass  and 
the  dispensations  change  forever,  no  man  who  is  true  to  the  agency 
of  heaven,  the  requirements  of  the  world,  and  the  mission  of  the  Mes- 
siah, can  declare  other  doctrines  and  sentiments  that  shall  make  the 
declarations  of  the  apostle  Paul  give  place,  or  fail  to  give  them 
prominence  as  the  pattern  and  true  conception  of  Christianity.  If, 
then,  the  statement  holds  good,  we  have  *'  the  commandment  going 
forth  to  restore  and  build  Jerusalem,"  in  about  a.  d.  27,  and  then 
the  "  coming  of  Messiah,  the  prince,"  in  about  a.  d.  50.  By  turn- 
ing to  the  list  of  years,f  it  will  be  seen  that  sixty-nine  weeks  of  these 
philosophical  times,  beginning  in  the  year  27,  will  end  in  about  the 
year  50.  So  far,  then,  the  times  are  in  accord  with  the  reasoning 
and  system  before  us. 

Next  in  order,  we  observe  that  the  seventy  weeks  which  are  de- 

*  See  pages  375  to  378.         t  See  pages  346  and  349. 


570  MYSTERY. 

termined  on  the  city,  supposes  that  it  is  a  time  of  prosperity  to  the 
city  itself.  During  this  time,  the  "Most  Holy"  is  to  be  anointed  ; 
the  *' vision  and  prophecy"  sealed,  and  "everlasting  righteous- 
ness "  brought  in.  Again,  the  spiritual  city  and  the  Messiah  are  so 
related,  that  the  coming  of  the  prince  must  precede  the  term  that 
runs  over  the  city  in  its  prosperity.  That  relation  is  such  that  when 
the  Messiah,  the  prince,  can  be  said  to  have  come,  then  the  city  can 
be  considered  to  be  builded.  On  the  other  hand,  when  the  proper 
idea  of  Christ  fails,  the  city  is  damaged  and  broken  in  many  of  its 
gates.  See  the  chart,  and  observe  where  a  misapprehension  of 
Christ  in  his  relation  to  God,  religion,  and  men,  will  make  a 
breach.*  Therefore,  if  the  city  be  of  such  a  nature  thab  it  requires 
the  coming  of  the  Messiah  before  its  term  of  seventy  weeks  begins, 
and  if  it  is  of  such  a  relation  that  it  can  be  considered  well  set  up 
as  soon  as  the  Messiah  has  come,  then  the  term  of  seventy  weeks 
will  not  commence  until  the  term  of  the  sixty-nine  weeks  is  out, 
and  may  properly  commence  as  soon  as  they  are  out.  Hence,  it 
will  commence  in  about  a.  d.  50,  in  actual  time,  when  the  term  of 
sixty-nine  philosophical  weeks  have  expired.  Thus,  the  command- 
ment has  gone  forth  in  a.  d.  27,  the  Messiah  has  come  in  a.  d.  50, 
and  now  this  latter  date  commences  a  term  of  seventy  weeks  of  this 
same  spiritual  time.  This  will  carry  us  down  to  the  year  118,  the 
same  time  which  we  have  had  occasion  to  note  before,  as  being 
when,  in  one  aspect  of  the  daily  sacrifice,  it  was  taken  away  and  its 
opposite,  viz.,  error,  was  substituted.f  Now,  the  question  arises, 
why  was  the  city  limited  to  a  certain  time  ?  "We  answer,  because 
that  time  supposes  a  term  wherein  it  was  being  more  fully  estab- 
lished and  extended;  but  that  the  end  supposes  the  term  of  pros- 
perity interrupted  by  a  cause  that  makes  so  great  a  breach  in  its 
gates  and  walls  as  to  finish  its  term  of  prosperity  for  the  time  being. 

Let  us  see  what  was  to  be  accomplished  during  the  term  of  seventy 
weeks.  "  To  finish  the  transgression;  make  an  end  of  sins;  to  bring 
in  everlasting  righteousness;  to  anoint  the  Most  Holy;  to  seal  up 
the  vision  and  prophecy,  and  to  make  reconciliation  for  iniquity." 

Taking  up  those  terms  in  the  order  above  enumerated,  we  inquire 
first,  what  is  meant  by  "  finishing  the  transgression?"  In  answer 
to  this  question,  we  will  say  that  it  seems  to  refer  to  a  particular 
transgression.  It  is  called  the  transgression.  It  is  remarkable  of 
the  history  of  the  Jews  that,  from  the  day  that  they  were  called  out 
of  bondage  until  their  nationality  was  destroyed,  that  they  were 
continually  transgressing  in  regard  to  the  distinguishing  foundation 
on  which  the  seed  of  Abraham  was  separated  from  the  Gentiles,  viz., 

*  See  page  562.  t  See  page  349  ;  then  M5  to  548. 


MYSTERY.  571 

the  worship  of  the  one  God,  At  every  contact  with  the  superstitious 
customs  of  the  nations,  they  were  sure  to  bring  away  a  sample  of 
the  heathen  follies,  to  be  a  snare  to  the  people,  and  an  offense  to 
the  Almighty,  who  had  particularly  called  the  Israelites  from  these 
things,  and  to  be  an  example  of  a  purer  and  truer  worship.  But  as 
often  as  the  occasion  occurred,  the  offense  became  a  reality,  so  that 
the  revolutions  in  the  Jewish  history  may  be  summed  up  in  the  plac- 
ing and  removing  of  idolatrous  worship  as  the  reign  of  righteous 
kings  alternated  with  that  of  the  wicked.  It  was  none  the  less  so 
as  they  journeyed  through  the  wilderness  and  tarried,  time  by  time, 
among  the  influences  of  other  tribes  and  nations.  The  four  hundred 
years  of  the  judges  is  only  a  still  more  remarkable  illustration  how 
fickle  the  people  were  in  this  respect.  The  cry  came  often  to  heaven 
for  deliverance,  but  at  each  instance  they  were  reminded  that  they 
had  substituted  some  foreign  worship  and  departed  from  the  true 
God.  But  the  cry  came  so  often  and  the  chiding  so  frequent,  that 
transgression  was  esteemed  the  characteristic  of  the  Jewish  people, 
and  all  the  time,  in  this  one  respect,  viz.,  failing  to  preserve  the 
idea  of  the  one  true  God,  and  adopting  the  superstitions  of  other 
nations. 

By  the  distress  that  overtook  the  people,  and  by  the  spiritual 
declarations  of  the  prophets  in  connection  with  the  reality  of  their 
unsatisfactory  history,  they  became  conscious  that  they  as  a  people 
were  transgressors,  and  that  the  term  not  only  particularly  applied 
to  them,  but  that  it  applied  to  them  on  this  particular  point  of  sub- 
stituting other  gods  contrary  to  the  call  of  Abraham,  and  the  condi- 
tions of  the  covenant  made  with  that  father. 

But  the  offense  became  so  frequent  that  the  ominous  declaration 
was  announced  from  heaven  :  I  will  destroy  your  nation,  and  com- 
mit my  charge  to  the  Gentiles  ;  and  the  stain  of  your  iniquity  shall 
rest  on  your  heads  as  a  transgression  to  be  remembered  against  you. 
But  how  long?  As  long  as  the  contrasted  constancy  of  the  Gen- 
tiles shall  reproach  your  unstable  record,  and  until  your  own  posi- 
tion shall  reflect  you  credit  as  it  shall  be  contrasted  with  the  new 
religion,  and  thereby  you  atone  for  the  past.  Now,  the  reader  will 
demand,  how  long  was  this  ?  We  answer,  during  the  seventy  weeks 
determined  on  the  holy  city,  and  until  the  time  when  a  semi-idola- 
trous Christianity  was  set  up  in  opposition  to  the  most  earnest  ex- 
postulation of  the  Jews,  who,  as  a  party  in  the  Christian  church, 
retained  the  proper  idea  of  the  one  God,  the  intermediate  agency  of 
the  Holy  Ghost,  and  of  the  man  Jesus,  empowered  of  God,  like  the 
prophets  of  old.  Let  us  not  be  mistaken,  or  under-estimate  the 
situation  of  about  the  time  of  118.     It  was  just  this :  Christianity 


572  MYSTERY. 

was  giving  way  before  the  pressure  of  heathen  philosophy  and  the 
idolatrous  insinuations  of  the  time.  It  struggled  and  called  for 
help,  whilst  Judaism  promptly  responded,  sajdng,  in  effect :  I 
charge  you,  by  all  the  terrors  of  the  transgression  of  our  people, 
that  you  retain  the  simple  idea  of  the  one  God,  according  to  the 
first  and  holy  commandment  of  the  law.  But  the  vile  principle 
which  praises  to  excess,  as  the  opposite  extreme  to  its  disposition  to 
contempt,  now  whispered,  this  is  a  deceiver;  it  is  the  sentiment  of 
old  things  passed  away — a  remnant  of  the  law  departed.  See  these 
glowing  words  of  the  apostles ;  see  how  the  knee  bends  at  the  name 
of  Jesus,  and  the  convictions  of  the  passing  ages  increase  his  glory. 
The  voice  of  these  multitudes  declaring  the  revealed  divinities  is  but 
the  re-echo  of  a  great  truth  proclaimed  in  the  past,  and  now  blazing 
upon  us  from  out  the  Christian  system.  Be  no  longer  distressed, 
but  turn  in  with  this  gathering  tide  ;  accept  these  other  forces,  and 
turn  away  from  the  advice  of  the  Jews,  and  from  a  doctrine  that  is 
done  away  in  the  cross. 

But  now  God  looked  upon  the  scene,  and  the  angels  gathered  to 
behold.  "What  is  this  contention  ?  He  demanded ;  surely,  as  I  live, 
it  is  the  cast-off  people  pleading  in  righteousness,  whilst,  unheeding 
and  dying,  perishes  the  glory  of  the  new  faith.  The  particular  trans- 
gression of  the  Jews  is  finished,  and  that  of  Christianity  commences. 
Now  is  the  comely  city  besieged  and  broken,  and  the  breaches  of  the 
eastern  wall  appearing. 

Next  comes  the  term,  "  Making  an  end  of  sins."  On  this  sub- 
ject it  is  proper  to  take. into  account  the  ancient  system  of  sacrifices 
associated  with  religion,  as  well  as  the  tendency  of  an  extended  law 
providing  for  all  offenses,  and  even  of  those  of  which  the  subject 
was  not  conscious.  We  trust  that  no  one  will  object,  and  assert 
that  the  *' making  an  end  of  sins"  in  this  case  means  an  absolute 
removal  of  all  possibility  of  doing  wrong  against  God  or  our  fel- 
lows. If  so,  he  will  present  an  advocate  for  the  most  extraordinary 
salvation  yet  entertained. 

Admitting,  therefore,  a  modified  or  limited  meaning  for  the  term, 
it  will  aptly  apply  to  Christianity,  affecting  both  the  burdensome 
ceremonies  of  the  Jews  and  the  dismal  fears  which  dictate  the  sacri- 
fices of  the  heathen.  As  regards  the  former,  an  extended  law  of  it- 
self makes  men  realize  offense  against  that  law ;  so  that  the  mere 
institution  of  it  is  a  multiplication  of  offensefe.  It  would  not  mat- 
ter what  the  law  relates  to ;  to  break  it  is  sin,  in  the  light  of  the 
divine  command.  If,  therefore,  there  are  a  host  of  laws  instituted 
by  divine  authority,  and  the  greater  part  of  them  not  absolutely 
necessary  for  justice  or  morality,  it  is  easy  to  see  that  sin  is  multi- 


MYSTERY.  573 

plied  in  a  great  measure  where  it  might  be  made  to  cease.  If,  then, 
the  term  relates  to  the  making  an  end  of  sin,  in  a  limited  degree,  as 
evidently  is  the  case,  it  may  refer  to  the  making  an  end  of  those  nu- 
merous offenses  resting  against  the  conscience  for  a  non-conformity 
to  unnecessary  ceremonies,  which  the  progress  of  Christianity,  up  to 
the  second  century,  did  so  effectually  consummate.  After  the  time 
of  A.  D.  50  it  must  be  remembered  that  this  question  was  still  at  is- 
sue. Although  the  more  liberal  apostles  had  forced  a  recognition 
from  the  Jews  that  the  Gentile  converts  were  free  from  the  obliga- 
tions of  the  ceremonial  law,  in  about  the  year  50,  yet  where  is  the 
evidence  that  the  Jews  themselves  felt  themselves  delivered  from 
those  requirements  previous  to  or  at  that  time  ?  The  fact  is,  that 
there  was  a  distinction  made  between  Jew  and  Gentile  converts, 
and  that  the  former  still  considered  themselves  bound ;  so  that  it 
required  the  further  progress  and  contest  of  Christianity  to  free  the 
consciences  of  the  Jewish  converts. 

As  for  the  other  point  where  Christianity  affected  the  notions  of 
heathenism,  the  making  an  end  of  sins  was  manifested  by  enlight- 
ening the  mind  with  the  revelation  of  God  ;  how  that  they  should 
not  interpret  the  appearances  of  nature  and  of  evil  to  be  the  signs 
of  offended  deities;  that  they  should  not  be  astonished  and  afraid 
of  the  phenomena  of  the  earth  beneath  and  of  the  heavens  above, 
but  simply  believing  that  the  one  God  made  all  things,  and  only 
required  justice  and  truth,  and  not  that  man  should  be  bound  under 
a  superstitious  dread  of  all  higher  powers,  and  a  continual  con- 
sciousness of  offense.  The  term  wherein  Christianity  had  such 
extended  proclamation,  as  it  did  from  a.  d.  50  to  118,  served  to  give 
it  opportunities  to  attract  the  attention  of  the  heathen  nations;  and 
whilst  it  enlightened  them  on  this  point,  it  invited  their  admiring- 
gaze  toward  itself,  but  not  with  the  best  results  to  the  new  system; 
for  the  contact  that  followed  was  comparative  life  to  heathen  na- 
tions, but  death  to  Christianity. 

Further.  "Everlasting  righteousness"  was  to  be  brought  in. 
This  expression  appears  to  mean  simply  that  the  term  of  seventy 
weeks  determined,  should  establish  a  system  of  faith  and  practice 
that  should  continue  for  ever,  and  which  should  never  pale  or  be 
disparaged  by  the  progressive  changes  of  the  future. 

Then  follows  the  expression,  "To  anoint  the  Most  Holy.'*  At 
first,  it  might  seem  that  when  there  had  been  so  great  a  triumph  as 
to  attain  the  proper  conception  of  Christianity,  and  put  it  in  prac- 
tical effect,  that  the  Most  Holy  was  already  anointed;  so  that  if 
this  consummation  was  affected  as  early  as  a.  d.  50,  then  the  anoint- 
ing could  not  be  said  to  take  place  from  that  time  to  118.     But 


574  MYSTEKY. 

this  depends  upon  what  is  meant  by  the  term  *'Most  Holy,"  and 
by  that  of  "  anointing."  Does  the  term  "  Most  Holy"  refer  to 
Christ  as  a  person,  or  even  to  a  proper  conception  of  Christ  in  his 
relations  to  God,  religion,  and  men?  We  think  that  it  does  not 
properly  and  particularly  refer  to  either,  though  it  may  be  in  close 
relation  to  these  realities.  The  Most  Holy,  in  the  scripture  sense, 
is  either  the  Great  God,  or  the  most  exalted  principle  in  a  general 
sense.  The  term  **  anoint"  means  to  perform  an  act  that  shall 
place  in  authority,  on  the  one  hand,  and  fill  the  requirements  of 
those  to  be  subjected  to  that  authority,  on  the  other.  "When  the 
proper  conception  of  Christ,  in  his  relations  to  God,  religion,  and 
men,  was  conceived,  and  began  to  be  put  in  practical  effect,  then, 
and  not  till  then,  were  the  circumstances  favorable  to  either  appre- 
ciate God,  or  to  reveal  the  highest  principle  of  faith  and  practice; 
therefore,  the  anointing  of  the  Most  Holy,  in  either  sense,  was 
after  the  ,time  of  a.  d.  50,  and  was  to  be  accomplished  in  making 
the  new  religion  the  chief  authority  of  all  the  systems  of  the  earth, 
and  God,  in  the  new  religion.  One,  indivisible,  claiming  the  faith 
and  allegiance  of  all  creatures.  It  was  not  long  after  Paul  con- 
ceived the  proper  idea  before  we  perceive  him  giving  an  index  to 
what  the  term  Most  Holy  refers.  He  was  addressing  himself  to 
the  Hebrews,  and  declared  that  they  had  come  to  Mount  Zion,  and 
unto  the  city  of  the  living  God,  the  heavenly  Jerusalem,  to  an  in- 
numerable company  of  angels^  to  the  general  assembly  and  church 
of  the  first  born,  to  God,  the  Judge  of  all;  to  the  spirits  of  just  men 
made  perfect,  and  to  Christ,  the  mediator  of  the  new  covenant. 
Here,  according  to  the  apostle,  was  already  revealed,  at  the  time  he 
thus  spoke,  a  general  principle  of  faith,  connected  with  the  most 
sacred  and  influential  names  in  heaven  and  earth,  which  he,  Paul, 
now  advocated,  and  which  he,  in  conjunction  with  the  other  apos- 
tles and  converts,  was  to  illustrate  and  establish  as  the  leading 
religion  of  the  world,  showing  wherein  it  commended  itself  to  men, 
that  he  might  fill  the  idea  of  "  anointing"  the  "  Most  Holy,"  in  the 
one  sense,  and  also  showing  the  justice,  wisdom  and  benevolence 
embodied  in  the  principle,  that  it  might  appeal  authoritatively  to 
the  world,  and  complete  the  meaning  of  the  term  "  anointing,"  in 
the  other  sense. 

In  the  spirit  of  liberty  and  revelation,  the  anointing  by  which 
authority  is  established,  supposes,  first:  a  wisdom  and  fitness  of 
leadership  ;  and,  secondly,  acquiescence  to  that  leadership,  because 
it  is  in  harmony  with  the  demands  and  interests  of  the  governed. 
But  to  accomplish  the  anointing  of  the  Most  Holy  in  the  sense  of 
general  and  acceptable  principle  as  embodied  in  Christianity,  re- 


MYSTERY.  575 

quired  all  the  gifts  and  graces  of  the  church,  with  the  most  active 
energies  of  the  early  evangelists.  We  will  leave  the  subject  by 
giving  them  credit  of  being  instrumental  in  revealing  everlasting 
righteousness,  and  anointing  the  Most  Holy,  both  in  the  sense  of 
establishing  the  authority  of  God,  and  the  most  acceptable  principle 
of  religion. 

Again,  the  term  was  to  "  seal  up  the  vision  and  prophecy."  The 
most  effectual  sealing  of  the  vision  and  prophecy  is  found  in  the 
events  of  the  early  times  of  Christianity,  in  connection  with  the  Old 
and  New  Testaments.  Whei-e  the  disposition  exists  to  incline  toward 
a  literal  interpretation,  the  early  history  of  the  Church  is  prolific  of 
events  that  seem  to  fulfill  the  visions  of  the  prophets.  The  apostles 
and  writers  of  the  time  appropriated  the  great  and  general  declara- 
tions of  the  Old  Testament  to  the  minor  events  and  literal  occur- 
rences of  their  day.  The  terms  and  expressions  relating  to  the 
Jews,  vessels,  sacrifices,  temple,  and  city,  were  apparently  ani- 
mated with  life  and  application  by  the  final  changes  of  the  Jewish 
nation  and  institutions;  and  the  advocates  of  Christianity  applied 
the  law  of  sacrifices  in  a  wholesale  way  to  Christ,  and  looked  for 
bis  second  coming,  esteeming  every  jot  and  tittle  of  the  ceremonies 
fulfilled.  In  this  way  the  attention  was  diverted  from  a  closer  crit- 
icism of  the  law  of  ceremonies  and  the  vision  of  the  prophets,  so 
that  mental  philosophy  rested  in  seclusion  and  mystery,  whilst  the 
practical  side  of  religion  was  revealed. 

Finally,  during  the  term  of  this  seventy  weeks,  "reconciliation 
for  iniquity"  was  a  part  of  the  attainment.  Now,  this  sentence  sup- 
poses that  there  had  been  an  estrangement,  because  of  iniquity, 
and  that  the  term  of  this  seventy  weeks  presented  and  established 
a  proper  remedy  that  could  be  availed  of. 

Some  are  ready  to  say  that  it  is  the  blood  of  Christ  that  makes 
reconciliation.  To  this  we  assent;  but  only  in  the  spiritual  sense. 
It  is  the  doctrine  that  he  taught  and  the  spirit  of  that  doctrine 
which  to-day  is  the  reconciliation  for  iniquity  as  a  matter  of  fact, 
and  the  advocate  of  the  scriptures,  be  he  ever  so  inclined  to  literal 
interpretation,  must  acknowledge  this,  after  all  his  high-sounding 
words  about  the  death  and  atonement  of  the  Savior.  If  this  be  so, 
then  the  description  applies  to  the  realities  of  the  early  history  of 
the  Church.  There  were  a  good  many  writers  and  exponents  of  the 
sayings  and  doct^nes  of  Christ,  but  there  were  some  circumstances 
which  controlled  a  selection  from  all  that  had  been  written.  These 
circumstances  were  first  the  leading  influence  of  Paul  and  John, 
who,  having  endeared  themselves  to  the  memory  of  the  churches 
by  their  activity,  intelligence,  and  correct  sentiment  of  doctrine, 


576  MYSTERY. 

were  held  in  grateful  remembrance,  so  that  when  the  time  came 
for  a  selection,  the  inclination  would  be  to  either  make  that  choice 
altogether  from  their  writings,  or  at  most  only  accept  of  others 
that  accorded  with  their  sentiments.  The  other  circumstances  are 
to  be  found  in  the  fact  that  the  hand  of  violence  had  removed  these 
beloved  advocates  some  time  before  the  necessities  of  the  Church 
called  for  a  definite  and  select  gospel  of  Christ  in  a  written  form. 
The  veneration  that  always  increases  with  time  toward  those  who 
are  held  in  esteem,  was  in  this  case  beneficially  applied,  and  they 
who  were  eminently  possessed  with  the  true  Christian  idea,  were 
esteemed  the  best  authority,  and  the  New  Testament  received  its 
character  and  existence  accordingly. 

From  the  most  reliable  authority,  it  will  appear  that  it  was  not 
much  before  the  time  of  118  that  the  New  Testament  selection  was 
determined  upon,  and  that  by  the  strength  of  custom  inclining  to 
the  writings  of  Paul,  John,  and  others  of  like  sentiment.  Even  if 
the  selection  was  not  made  as  soon  as  that  time,  the  exemplary  con- 
duct and  doctrine  of  the  writers,  whose  names  the  New  Testament 
composition  bears,  had  well  established  of  what  limit  and  character 
the  sacred  canon  would  be. 

Now,  in  this  selection  of  the  apostolical  writings,  is  the  doctrine 
of  Christ,  the  spirit  of  the  law,  and  the  atoning  principle  of  Chris- 
tianity and  general  religion .  To  make  reconciliation  for  iniquity  by 
perfecting  a  standard  of  faith  and  practice,  through  which  men 
could  hope  to  be  accepted  of  God,  and  be  free  from  the  estrangement 
of  sensuality,  lust,  and  idolatry,  was  the  memorable  work  of  God, 
the  righteous  judge;  of  Christ,  the  mediator,  and  of  the  best  efforts 
of  the  spirits  of  just  men  in  the  persons  of  the  apostles.  To  make 
the  substance  of  that  reconciliation  pointed  and  effectual,  its  con- 
summation was  enumerated  with  the  great  objects  of  the  seventy 
weeks,  and  fully  realized  by  the  spiritual  manner  of  writing  on  the 
foundations  and  gates  of  the  holy  city,  coming  down  from  God  out 
of  heaven. 

But  we  say  that  the  limit  of  the  seventy  weeks  is  because  of 
breaches  then  made  in  the  walls,  whereby  the  glory  begins  to  fade, 
and  the  feet  of  the  Gentiles  pollute  the  sanctuary  of  strength. 
Causes  now  are  in  operation,  according  to  the  vision  which,  in  sixty- 
two  weeks  more,  result  in  the  "  cutting  off  of  the  Messiah." 

Before  proceeding  further,  we  will  present  the  manner  in  which 
these  times  apply  to  actual  time,  illustrated  by  the  following  form, 
as  indicated  by  the  description,  and  as  an  application  of  the  weeks 
to  the  philosophical  years  already  explained  will  dictate  :* 

*  See  page  349,  and  compare  with  account  of  vision. 


MYSTERY. 


577 


A.  D.  27,  Going  forth  of  Command  to  Restore  and  Build — Com- 
mencement of  69  weeks. 


A,  D.  50,  Coming  in  of   the  Spiritual  Conception  of  Messiah- 
End  of  69  weeks,  and  commencement  of  70  weeks. 
f 


A.  D.  118,  End  of  70,  weeks  and  commencement  of  62  weeks. 


A.  D.  215,  Cutting  off  of  Messiah — End  of  62  weeks. 


But  you  demand  to  know  in  what  manner  the  Messiah  was  cut  off 
at  the  period  indicated  above. 

First,  then,  the  period  of  prosperity  being  interrupted  by  the 
introduction  of  error,  it  will  appear  that  a  cause  is  introduced  that 
lays  the  foundation  for  distracting  the  subject  pertaining  to  Christ. 
Eor  this  same  reason,  the  sixty-two  weeks  relating  to  the  Messiah 
commence  at  this  interrupting  cause.  If,  then,  they  end  in  a.  d. 
215,  it  is  equal  to  saying  that  the  true  conception  of  Christ,  in  his 
relation  to  God,  religion,  and  men,  was  cut  off  from  the  general 
church  belief  at  that  time.  Well,  is  there  any  evidence  that  this 
was  the  case?  Yes,  we  think  so.  If  we  are  not  mistaken  in  the 
whole  foundation  of  the  argument,  it  is  quite  apparent. 

We  have  already  referred  to  the  intrusions  of  heathenism  in  about 
the  year  118,  wherein  it  secured  a  hold,  and  first  forced  its  ideas  of 
intermediate  divinities;  at  least,  to  such  an  extent  in  the  church  be- 
lief, that  there  was  a  powerful  party  at  that  time  prevailed  upon  to 
accept  it.*  From  that  time,  until  about  the  date  of  215,  there  was 
a  struggle  between  a  comparatively  pure  idea  of  Christianity  and  the 
idolatrous  notions  accepted  by  other  parties.  But  about  the  time 
noted  above,  the  former  was  obliged  to  yield  to  the  increasing  pro- 
portions of  the  latter. 

As  the  situation  in  the  early  times  can  best  be  brought  to  mind 
by  quoting  from  the  history  of  the  Church,  we  will  introduce  the 
writings  of  disinterested  parties.  We  quote  from  Dr.  Charles  Hase, 
Professor  of  Theology  in  the  University  of  Jena,  as  translated  from 
the  German  by  a  professor  of  modern  languages  in  Dickinson  Col- 
lege, and  by  Conway  P.  Wing,  of  the  Presbyterian  Church,  in  Penn- 


*  See  pages  545  to  548. 


37 


578  MYSTERY. 

sylvania.  Speaking  of  the  times  from  a.  d.  100,  on  the  subject  of 
subordinates  and  monarchians,  they  record  as  follows: 

' '  The  whole  effort  made  by  the  church  of  this  period  to  rise  above 
the  religion  of  mere  feeling  to  the  possession  of  clear  ideas,  was 
now  concentrated  in  the  inquirj^ — "Who  is  Christ?  The  answer  of 
the  Jews  declaring  that  he  was  the  Son  of  God  reminded  the  Greeks 
of  the  sons  of  deities  in  their  mythology.  As,  however,  the  doc- 
trine of  the  divine  unity  was  considered  indispensable,  and  as  Christ- 
ians could  not  feel  that  the  essential  glory  of  Christ  was  adequately 
expressed,  when  it  was  said  in  Jewish  phrase  that  he  was  anointed 
and  filled  with  the  Holy  Ghost,  the  attention  of  all  was  turned  to 
the  philosophic  theory  of  the  Logos,  regarded  as  that  by  which 
God  contemplated  His  own  nature,  and  revealed  Himself  in  the 
universe  as  far  as  it  is  an  image  of  the  divine  life. 

"Two  parties  sprung  up  after  the  middle  of  the  second  century, 
neither  of  which  hesitated  to  call  Christ,  in  a  Hellenistic  sense,  not 
only  a  son  of  God,  but  God,  Himself.  One  of  these  believed  that 
the  Logos  had  an  existence  before  our  world,  and  was  an  exact 
image  of  the  Deity,  but  a  subordinate  person.  The  popular  ex- 
pression with  respect  to  the  generation  of  this  Logos,  must  have 
been  understood  as  implying  either,  with  the  Gnostics,  that  it  was 
an  emanation  from  the  Divine  Essence,  or  with  the  Alexandrians, 
'  that  it  was  an  eternal  procession  from  it  by  an  exercise  of  the  Di- 
vine Will.  According  to  this  view,  the  Holy  Spirit,  was  regarded 
as  an  actual  person,  but  one  so  subordinate  and  so  little  regarded, 
that  many  who  looked  upon  the  son  as  a  person,  held  that  the  spirit 
was  merely  a  power  of  God,  or  a  mode  of  His  operation.  This  rela- 
tion of  the  divine  economy  has  been  denominated  the  Trinity  since 
the  time  of  Tertullian.  The  other  party,  either  from  its  regard  to 
the  doctrine  of  the  divine  unity,  held  that  Christ  was  a  mere  man, 
but  born  of  the  Virgin  by  the  power  of  the  divine  spirit,  and  exalted 
to  be  the  Lord  of  the  whole  church;  or,  from  a  regard  to  Christ's 
dignity,  believed  that  he  was  a  revelation  and  manifestation  of  God 
on  earth.  Those  who  held  to  this  last  view,  were  by  their  oppo- 
nents called  Fatripassiani.  Justin  informs  us  that  even  in  his  day 
it  was  not  regarded  as  inconsistent  with  Christianity  to  hold  that 
Christ  was  a  mere  man;  and  Tertullian  reluctantly  testifies  that  in 
his  vicinity  this  was  the  common  sentiment.  The  first  kind  of 
monarchianism  has  always  since  that  time  been  rejected  as  often  as 
it  has  made  its  appearance.'' 

Now,  according  to  this  account,  *'this  first  kind  of  monarchian- 
ism," which  is  the  true  conception  of  Christ  in  his  relation  to  God, 
religion,  and  men,  "has  been  rejected  as  often  as  it  has  made  its 


MYSTERY.  ,  579 

appearance,"  from  the  time  of  Tertullian.  The  latter  person  flour- 
ished from  A.  D.  197  to  a.  d.  213,  and  how  much  longer  we  are  not 
apprised. 

Again;  the  author  from  whom  we  have  quoted  above,  continues 
to  add  on  the  same  subject  that  *'  Artemon  was  excluded  from  the 
church  of  Rome  for  maintaining  that  the  established  doctrine  of 
the  church  had  always  been  that  the  Redeemer  was  no  more  than 
a  man,  and  that  this  had  never  been  perverted  or  changed  until  the 
time  of  Zephyrinus,  who  then  occupied  the  episcopal  chair "  (from 
201  to  218). 

Here  we  see  evidence  of  the  last  struggles  of  the  true  belief  of 
Christ,  according  to  our  ideas,  and  the  seeming  sentiment  of  the 
scriptures.  We  have  rather  evidence  of  the  time  of  its  extinction  as 
the  leading  doctrine  of  the  Church.  The  time  approximates  to  the 
period  indicated  by  the  philosophical  weeks  as  reckoned  in  the  chan- 
nel of  the  fifty  years.  Other  authorities  may  be  more  definite,  so 
that  there  may  be  a  more  exact  conformity  to  the  period  indicated, 
viz.,  215;  but  we  do  not  esteem  it  material,  so  long  as  the  general 
outline  of  the  time  is  defined.  It  will  be  seen,  however,  that  the 
authorities  quoted,  and  the  time  pointed  to  by  the  end  of  the  sixty- 
two  weeks  accord,  as  to  time  and  the  indistinct  circumstances  of 
early  history. 

That  the  idea  of  Christ's  absolute  humanity  was  plucked  out  of 
the  Christian  belief  at  about  that  time,  there  is  but  little  doubt. 
That  it  ever  attained  a  place  again  except  as  an  extreme  that  savored 
of  a  disposition  to  disregard  the  whole  scripture  account,  is  not  ap- 
parent, if  we  except  Mohammedanism,  and  modern  Unitarianism  in 
its  most  uncompromising  period.  The  Platonic  fathers,  who  so  in- 
terested themselves  in  the  doctrines  of  first  causes  and  powers,  and 
stood  up  for  the  interests  of  Christianity,  did  not  attain  to  it.  Ori- 
gen,  with  his  liberal  sentiments  and  far-reaching  insight  toward  the 
spirit  of  the  covenant  of  God,  was  not  characterized  by  a  freedom 
from  the  muddle  of  "derived  natures"  and  connected  individuali- 
ties, which  could  only  successfully  revive  the  doctrine.  Arianism 
encouraged  would  probably  have  restored  this  faith;  but  it  was  beset 
with  an  overwhelming  sense  of  reverence  that  could  not  resist  the 
current,  and  consequently  made  exceptions  that  would  virtually  re- 
vert all  the  advantages  gained  back  to  the  foundation  of  Trinitar- 
ianism. 

So,  in  our  opinion,  and  by  the  seeming  anticipation  of  the  script- 
ures, the  Messiah  was,  in  this  manner,  and  at  that  time,  cut  off. 

But  the  vision  adds  :  "Not  for  himself."  ,This  term  seems  to  im- 
ply that  it  is  for  others,  or  for  the  sake  of  others,  that  this  Messiah 


580  MYSTERY. 

principle  is  removed.  Now,  it  occurs  to  us  that  the  disposition  of 
the  public  mind  in  the  early  times  was  to  lean  on  some  visible  and 
superior  force.  In  the  first  place,  the  earthly  powers  were  so  cen- 
tralized, and  had  so  long  been  so,  that  the  masses  were  established 
in  the  opinion  that  all  things  should  be  committed  to  a  great  and 
convenient  head  of  power.  The  ambitious  aspirants  for  kingly  rule, 
on  their  part,  believed  that  if  they  could  attain  to  the  seat  of  author- 
ity they  would  be  animated  to  fill  the  measure  of  the  public  expec- 
tation, and  also  satisfy  themselves  that  they  were  the  visible  mani- 
festation of  the  gods.  At  any  rate,  the  mere  circumstance  of  earthly 
power,  where  all  the  riches  and  forces  of  a  nation  were  made  sub- 
servient to  the  will  and  fancy  of  a  man,  is  well  calculated  to  impose 
a  consciousness  of  superiority  on  one's  self  and  others.  We  find 
that,  in  connection  with  the  belief  in  numerous  unseen  deities,  it 
soon  became  customary  to  enroll  the  heroes  and  rulers  of  men  among 
the  gods.  Thus  it  would  appear  that  the  ancient  belief  matured  the 
disposition  to  lean  to  some  convenient  impersonation  of  the  Deity. 
Yes,  you  say,  an  argument  for  Trinitarianism  in  the  very  nature  of 
man.  But  not  so.  It  was  because  they  knew  not  the  true  God, 
nor  yet  the  efficient  working  of  His  agency ;  and  because  a  central- 
ized despotic  power  impressed  all  men  with  superiority  on  the  one 
hand,  and  seduced  them  to  abject  submission  on  the  other.  Never- 
theless, we  cannot  ignore  the  fact  that  the  universal  sentiment  was, 
in  the  Pagan  world,  to  discard  all  forms  of  religion  that  would  not 
admit  a  likeness  of  its  own  impressions  on  the  subject  of  deities, 
whilst  at  the  same  time  it  was  disposed  to  waive  other  questions 
and  receive  practical  reforms. 

In  this  situation  Christianity  and  natural  religion  met ;  whilst  the 
former  announced  Jesus  of  Nazareth  the  Savior  of  the  world.  The 
latter  responded:  the  sons  of  Jupiter  and  gods  of  lightning  and 
force.  The  introduction  ended  the  interview;  and  natural  religion 
was  well  satisfied  with  itself.  In  the  meantime  the  secret  situation 
was  discovered.  The  world  could  be  weaned  from  idolatry,  but  only 
by  degrees.  This  whole  fabric  of  heathenism  could  be  brought  near 
to  Christianity  and  sanctified  by  the  contact.  Though  uncompro- 
mising in  its  one  leading  feature  of  theoretical  worship,  it  was  vul- 
nerable on  all  questions  of  practical  morality.  Now,  the  question 
arose  :  How  much  could  be  gained  and  how  much  would  be  lost  by 
a  union  of  sentiment  at  the  point  of  difference  ?  One  spirit  from 
out  the  circumstances  of  the  times  answered  :  Let  Christianity  waive 
this  question,  and  the  walls  of  heathenism  are  thrown  down,  so  that 
you  can  enter  and  secure  all  the  practical  questions  which  now  so 
distinguish  the  natural  from  the  revealed  religion.     Then  another 


MYSTERY.  581 

spirit  replied,  as  scanning  the  far  distant  future,  with  all  its  bitter 
agitations  and  sufferings  :  Do  this,  and  you  sacrifice  a  comely  faith 
to  the  interests  of  a  deluded  people.  You  give  occasion  for  reproach, 
mar  the  consistency  of  the  revealed  system,  and  leave  it  to  become 
the  object  of  ridicule ;  do  this,  and  you  subject  the  whole  body  of 
the  church  to  be  trodden  down  by  Gentile  elements,  and  finally  to 
die  a  spiritual  death. 

Both  sides  spake  the  truth,  and  the  judge  said  it  is  reduced  to  a 
question  of  endurance  and  voluntary  offering.  Can  Christianity 
make  the  sacrifice  in  the  interests  of  the  world  at  large  ?  The  spirit 
of  Paul,  in  the  general  sentiment  of  the  Church,  responded  that  it 
could  endure  all  things  and  make  up  what  was  behind  of  love  and 
benevolent  object;  in  fact,  that  it  was  the  manifest  destiny  of  the 
doctrine,  church,  and  body  of  Christ,  that  it  should  be  given  for  the 
salvation  of  the  world.  It  demanded  to  know  whether  or  not, 
whilst  it  was  suffering  all  sorts  of  torture  and  physical  martyrdom, 
it  was  in  an  attitude  to  refuse  to  reconcile  the  heathen  by  the  mental 
pains  of  its  own  dissolution.  It  said:  Think  not  that  we  have  not 
realized  the  meaning  of  the  sacrifice  on  calvary  and  the  breaking  of 
the  bread  and  body  of  Christ,  instituted  as  a  living  sign  among  us. 
We  shall  only  demand  that  whilst  we  undertake  this  office  and 
endure  this  death,  that  in  like  manner  as  thou  hast  raised  Christ 
from  the  dead,  to  be  received  at  thy  right  hand,  so  when  we  have 
established  virtue  and  faith  throughout  the  broad  domain  of  the 
world,  reconciling  the  heathen  by  compromising  the  perfection  of  our 
own  faith,  and  blocking  out  a  rough  highway  of  approach  to  heaven, 
and  at  last  fall  fainting  before  the  attacks  of  intelligent  forces  of 
the  last  times,  that  thou  wilt  raise  us  up  to  the  standard  of  honor 
and  immortality,  forever  unchangeable. 

But  you  say,  if  Trinitarianism  was  both  a  manifest  destiny  and  a 
necessary  adaptation  of  Christianity  to  heathenism,  for  the  purpose 
of  saving  the  world  ultimately  from  vice  and  idolatry,  why  then  do 
you  find  fault  ? 

To  this  we  answer  :  It  is  enough.  The  object  is  acconiplished. 
Let  us  lead  our  captive  to  that  higher  standard  which  it  is  now  pos- 
sible for  him  to  appreciate.  We  speak  in  the  demands  of  another 
age  and  of  another  era  of  progress.  Neither  should  the  holy  one 
see  corruption,  and,  fainting,  perish  forever,  whilst  the  wicked 
exalt  themselves  and  say,  where  is  thy  God  ?  We  have  deceived, 
but  not  been  deceived.  Eemove  the  veil  and  let  our  prisoner  catch 
a  sight  of  the  one  God,  undivided,  unequaled,  and  unmistakably 
just;  opposed  to  that  dark  prospect  of  the  ancients  that  believed  in 
a  host  of  divinities,  and  could  not  trust  in  any,  but  grappled  with 


582  MYSTERY. 

evil  and  deatli  in  the  wild  tumult  of  theory  and  passion;  opposed  to 
centralization  in  the  earth  that  causes  man  to  lord  it  over  his  fellow, 
dictating  conduct  and  faith  in  the  spirit  of  violence;  and  opposed 
to  that  centralization  in  the  heavens  which  ignores  the  efforts  of  the 
thousand  agents  on  every  hand,  and  makes  the  abused  Savior  of 
men  to  be  praised  to  his  curse,  whilst  the  true  source  of  all  light, 
power,  and  wisdom  is  contemned. 

If  we  understand  the  intimation,  that  the  "Messiah  was  not  cut 
off  for  himself,"  it  means  that  the  former  doctrine  of  Christ  was 
correct.  That  doctrine  was  that  there  is  one  God;  that  Jesus  was 
authorized  to  do  and  proclaim  all  that  he  did,  and  that  he  is  our 
leader,  brother  of  the  same  nature,  without  any  modifying  condi- 
tion about  it,  except  such  as  extra  experience  may  give. 

But  the  vision  continues  to  add,  after  saying  that  Messiah  should 
be  cut  off,  that  "the  people  of  the  prince  that  shall  come  shall 
destroy  the  city  and  sanctuary,  and  that  the  end  thereof  shall  be 
with  a  flood.'"  Now,  the  prince  that  came,  as  we  have  noticed  in 
treating  of  a  former  vision  of  Daniel,  is  an  excessive  reverence,* 
which  became  a  leading  feature  in  the  Church  establishing  the  no- 
tion of  Christ's  divinity,  making  a  person  of  the  authority  of  God, 
lowering  the  character  of  God  by  an  improper  exaltation  of  the 
creature,  and  introducing  the  worship  of  saints  and  relics.  The 
people  of  this  prince  are  doctrines  deduced  from  heathen  philoso- 
phy, such  as  are  involved  in  eternal  punishment,  predestination, 
and  a  host  of  other  extremes,  that  properly  have  no  place  in  Chris- 
tianity. IiTorder  to  appreciate  how  these  notions  affect  the  city, 
look  at  its  foundations  and  gates. f  They  are  antagonistic  in  their 
very  nature.  But  the  destruction  of  the  sanctuary  in  its  full  idea, 
supposes  a  general  rupture  of  the  systems  of  the  world,  civil,  moral, 
and  religious,  such  as  has  been  explained  by  the  figure  of  the  flood, 
and  as  particularized  in  treating  of  the  daily  sacrifice  being  taken 
away.J  Then  observe  that  the  enumerated  events  of  the  three  terms 
of  weeks,  with  the  time  implied  in  the  expression  of  the  "  people  of 
the  prince  to  come,"  will  carry  us  on  in  actual  time  when  the  spirit- 
ual flood  rose  high  and-covered  the  earth.  The  hint,  then,  that  the 
end  of  the  city  and  sanctuary  should  be  completed  by  "  a  flood," 
refers  us  on  to  the  time  in  about  a.  d.  1208,  when  the  finishing  stroke 
of  orthodox  faith  and  associated  extremes  culminated  in  acts  that 
seemed  to  deny  any  existence  to  the  spiritual  religion  of  Christ  in 
the  regular  Church.  Hence,  the  city  and  sanctuary  were  destroyed 
and  finished  by  the  spiritual  flood,  for  it  w^as  the  element  of  the 
latter,  as  explained  before,  that  completed  the  desolation.      The 

*See  pages  520  to  633.      t  See  page  562.     t  See  pages  82  to  107;  5il  to  5i5. 


MYSTERY.  683 

vision  even  goes  so  far  as  to  say  that  *'  desolations  are  determined" 
unto  the  end  of  the  war,  as  though  referring  literally  to  the  notable 
war  of  the  Crusades,  and,  spiritually,  to  the  more  bitter  religious 
contests  of  former  times,  the  termination  of  which  was  the  first  fair 
occasion  for  science,  religion,  and  civil  government  to  revive  and 
build  again  those  broad  systems  so  inseparably  connected  with  the 
divine  agency  in  the  earth,  and  therefore  interpreted  to  be  the 
sanctuary  of  the  temple.* 

When  the  vision  has  thus  particularized,  it  appears  to  make  a 
general  summary  of  all  that  was  said,  by  adding  in  the  last  verse 
that  "he  shall  confirm  the  covenant  with  many  for  one  week,  and 
in  the  midst  of  the  week  he  shall  cause  the  sacrifice  and  oblation  to 
cease."  It  looks,  too,  that  the  week  mentioned  in  this  case  is  in 
conformity  with  the  general  summary;  and,  instead  of  being  a 
minor  division  of  the  great  days  or  years,  that  it  means  seven  of 
those  periods,  as  a  whole,  and  denominated  a  week,  on  the  same 
principle  that  seven  j^ears  were  called  a  week,  according  to  the  cus- 
tom of  the  Jews. 

Suppose  we  apply  this  idea  and  see  how  it  will  correspond  to 
what  has  already  been  noted  of  these  times.  In  order  to  do  this, 
we  will  present  the  years  concerned,  and  in  which  these  times 
have  been  reckoned.  We  will,  rather  bring  those  periods  before 
us  in  which  we  know  that  there  was  a  special  contest  and  confirma- 
tion of  the  covenant. 

These  times  will  have  to  commence  with  Christ  and  extend  at 
least  to  the  declarations  of  Arianism.  During  this  time  there  were 
powerful  advocates  of  the  new  faith  in  its  glory,  and  in  its  decline. 
But  one  week  from  the  time  of  Christ  will  be  represented  as  fol- 
lows :  f 

Era  of  Christ a.  d.     27 


Influence  of  Paul 

Influence  Vespasian 

Ascension  of  Antonius  Pius 

Alexander  Severus 

Arulian 

End  of  Last  Persecution  . . . 
Dissent  of  Eastern  Church . 


39 
70 
139 
222 
270 
313 
345 


If  we  are  to  judge  that  it  is  general  time,  as  the  summary  denotes^ 
this  list  will  show  the  week  referred  to  by  the  expression  of  "  con- 
firming the  covenant; "  for  this  is  the  time,  as  a  matter  of  fact,  in 
which  the  covenant  was  remarkably  agitated  and  confirmed.     From 

*  See  page  249.  t  Compare  with  pages  346  aud  349. 


584:  MYSTERY. 

the  era  commencing  at  Christ,  the  seven  days  to  make  the  week 
should  be  reckoned.  The  description  of  the  vision  declares  that  it 
is  in  the  midst  of  this  week,  that  "  he  shall  cause  the  sacrifice  and 
oblation  to  cease/'  Beckoning,  then,  from  Christ,  the  middle  or 
midst  of  the  week  will  be  between  the  periods  of  a.  d.  139  and  222, 
thus  agreeing  with  the  matters  already  particularized,  especially 
with  reference  to  the  Messiah  being  cut  off.  The  oblation  denotes 
a  particular  and  acceptable  offering;  and  to  cause  it  to  cease,  will 
denote  that  it  is  no  more  offered  in  the  light  of  that  meaning.  The 
daily  sacrifice,  too,  was  to  be  taken  away,  or  be  caused  to  cease  at 
the  same  time;  and  that  meaning,  as  applied  to  this  time,  another 
fresh  substitution  of  error  for  truth,  the  whole  description  of  the 
general  summary  agrees  with  what  is  particularized  by  the  reckon- 
ing of  smaller  divisions  of  time. 

It  further  adds,  that  "  because  of  the  overspreading  of  abomina- 
tion, he  shall  make  it  desolate,  even  unto  the  consummation."  In 
this  case,  however,  the  Sabbatical  distinction  of  the  daily  sacrifice, 
and  the  tabernacle  department  of  the  sanctuary,  seem  to  be  in  view, 
for  desolations  are  determined,  not  until  the  end  of  the  war,  but 
even  until  the  "consummation.'"  The  consummation  is  a  some- 
thing applying  to  the  latest  times;  and  it  further  intimates  of 
"pouring"  upon  the  desolate  a  something  that  is  "determined." 
Now,  it  was  proper  to  distinguish  between  the  sanctuary  repre- 
sented by  the  temple  and  that  represented  by  the  tabernacle.  Upon 
the  former,  desolations  are  determined  until  the  "end  of  the  war." 
But  in  this  latter  distinction  of  the  tabernacle,  where  the  faculties 
of  the  mind,  the  nature  of  men,  and  the  elementary  substances  are 
concerned,*  it  declares  even  unto  the  consummation,  desolations  are 
determined.  Another  vision  did,  indeed,  indicate  that  this  depart- 
ment of  the  sanctuary  would  be  relieved  at  the  end  of  two  thousand 
three  hundred  days,  or  at  the  Mohammedan  era,t  but  that  it  only 
means  to  a  certain  degree,  and  as  one  of  the  first  causes,  is  quite 
evident.  The  desolation  resting  upon  this  sacred  tabernacle  sup- 
poses Revelation  and  Christianity  in  the  attitude  of  denying  rea- 
son ;  and,  on  the  other  hand,  reason  denying  Christianity  and 
Revelation.  It  supposes  ideas  in  extremes,  and  a  doctrinal  faith 
esteeming  our  nature,  isolated  from  the  pattern  of  the  man  Jesus, 
impressed  with  a  notion  of  our  inability  to  good  effort  naturally, 
and  settled  in  the  conviction  that  by  inheritance  and  disposition 
we  are  preverse.  It  supposes  general  infidelity  and  indifference 
on  the  one  hand,  and  a  faith  coming  short  of  the  fact  and  re- 
quirements of  God's  purpose  on  the  other,  thereby  depriving  the 

*  See  pages  176  to  194.  t  See  page  556. 


MYSTERY.  "  585 

lost  of  their  hope  and  religion,  both  of  its  full  benevolence  and 
terror.  But  we  will  leave  the  subject  of  times  for  the  present,  and 
turn  to  other  visions  of  the  prophets  relating  to  the  general  subject 
in  hand. 

"We  will  now  invite  attention  to  the  eighth  chapter  of  Daniel, 
where  it  appears  that  the  subject  is  brought  closer,  because  it  pur- 
ports to  touch  the  "  time  of  the  end." 

Daniel  says  that  there  appeared  to  him  a  vision ;  and,  when  he 
further  describes,  it  is  that  he  saw  a  ram  with  two  horns  pushing 
westward,  northward,  and  southward,  so  that  no  beast  could  stand 
before  him.  Please  turn  to  the  account.  He  said  that  the  higher 
of  his  two  horns  came  up  last ;  that  he  did  according  to  his  will, 
and  became  great.  Then,  whilst  he  was  considering,  there  came  a 
goat,  which  had  a  notable  horn  between  his  eyes,  and  that  he  ran 
up  to  the  ram  in  the  fury  of  his  power  and  overcame  him,  and  broke 
his  horns.  But  before  we  go  further,  it  is  proper  to  call  to  mind 
what  is  the  definition  of  the  terms  ram  and  goat,  in  the  philosophy 
of  the  scripture  system.  The  term  ram  has  been  explained  to  relate 
to  a  system  of  belief  of  a  long  standing,  according  to  the  age  im- 
plied by  a  full-grown  animal.  The  term  goat  has  also  been  inter- 
preted to  mean  particular  organization,  where  the  idea  of  practice 
instead  of  belief  is  concerned.*  This  is  the  definition  as  applied  to 
the  Jewish  sacrifices ;  and  presuming  that  the  Bible  system  makes 
use  of  terms  in  harmony  with  a  standard  meaning,  we  should  apply 
this  vision  accordingly.  There  is  a  circumstance  in  this  vision,  how- 
ever, which  gives  the  terms,  as  used  in  this  case,  their  most  general 
application.  We  refer  to  the  sealing  explanation  of  what  this  goat 
and  ram  relate  to  as  explained  in  the  twentieth  verse  of  the  chapter. 
The  ram  is  made  to  connect  with  the  country  and  king  of  Persia, 
and  the  goat  with  the  country  and  king  of  Greece.  "Well,  you  say, 
that  will  do,  if  the  ram  and  goat  are  definitely  explained  to  mean 
these  countries  and  kings  ;  on  what  authority  do  you  introduce  some 
other  meaning  ?  "We  answer,  on  the  same  authority  that  we  over- 
look the  literal  rivers  that  went  out  to  water  the  garden  of  Eden, 
and  look  for  the  inner  meaning  that  is  conveyed  by  the  term  river 
and  by  the  particular  rivers  mentioned.  Then  you  say,  why  should 
the  angel,  purporting  to  explain,  deceive  the  reader  by  directing  his 
attention  to  literal  objects,  whereas  he  meant  something  else  ?  We 
say,  first,  for  the  purpose  of  giving  a  circumstantial  explanation  to 
that  something  else  he  intended  to  convey.  For  illustration,  sup- 
pose that  he  understood  that  the  terms  goat  and  ram  might  be  com- 
prehended to  mean  respective  systems  of  particular  organization  and 

*See  pages  201  and  202. 


686  MYSTEKY. 

belief ;  yet,  as  in  this  case,  he  wished  to  give  the  broadest  applica- 
tion to  that  standard,  meaning  he  was  driven  to  the  expedient  of 
connecting  them  with  the  two  great  objects  of  the  time,  the  most 
suggestive  of  generality.  Persia  and  Greece  at  that  time  divided 
the  known  world  between  them,  and  contended  shortly  after  for 
universal  rule.  We  will  suppose,  then,  that  the  sense  of  the  terms 
ram  and  goat  was  to  have  an  application  in  the  idea  of  general 
belief,  and  in  the  sphere  of  general  organization.  Then  it  would 
become  proper  to  make  some  significant  connection  with  universal 
object  to  modify  the  sense  of  the  terms  into  the  most  extensive 
meaning. 

In  the  next  place,  we  suppose  that  the  reader  who  has  fretted 
over  the  skillful  manner  in  which  Bible  mysteries  are  both  pro- 
claimed and  withheld,  is  not  disposed  to  vent  special  complaint  on 
this  particular  vision.  For  our  own  part  we  accept  the  fact  that 
there  has  been  a  most  decided  intention  of  reserve,  and  we  only  de- 
mand of  the  Bible  that  it  maintain  a  system  that  is  consistent  with 
itself  and  that  mental  philosophy  which  is  so  prominently  at  the 
bottom  of  all  its  mysteries. 

The  term  ram,  then,  in  this  case,  means  the  sphere  of  general  be- 
lief, and  the  goat  that  of  particular  church  organization.  But  the 
several  kings  spoken  of,  as  rising  up  in  these  respective  spheres, 
will  mean  the  controlling  objects  or  principles  that  successively 
rule  in  the  sphere  of  organization  and  belief. 

Now,  this  ram  had  two  horns ;  which  must  mean  two  controlling 
principles  that  have  arisen  in  the  general  sphere  of  church  belief. 
But  we  confess  that  we  could  not  define  what  principles  are  meant 
in  this  case,  were  it  not  for  the  fact  typified  by  the  figure  of  the 
goat  coming  in  collision  and  breaking  the  horns.  This  descriptive 
data  must  fix  the  time  when  the  figurative  history  of  the  vision  com- 
mences ;  and  after  that  we  shall  be  able  to  judge  what  general  and 
controlling  principles  pertaining  to  belief  were  broken  at  that  time. 

But,  first,  it  is  proper  to  note  and  give  efiect  to  another  fact  sug- 
gested by  the  connection  of  belief,  with  that  of  the  country  of  Per- 
sia. This  fact  is,  that  at  that  time  the  country  was  ruled  and  appar- 
ently divided  between  the  Medes  and  Persians,  and  in  the  connection 
which  the  vision  makes  between  the  ram  and  this  country,  it  makes 
particular  mention  of  this  situation.  Therefore,  if  the  general  sphere 
of  belief  is  indicated  by  the  figure  of  the  ram,  and  was  intended  to 
be  modified  by  the  reference  to  and  connections  with  the  country  of 
Persia  at  that  time,  then  the  situation  of  the  country  at  that  time 
suggests  that  it  was  intended  that  the  sphere  of  belief  in  both  its 
departments  was  indicated,  viz.,  that  the  sphere  of  both  nature  and 


MYSTERY.  587 

revelation  was  intended,  according  to  the  division  of  Medes  and 
Persians,  in  the  general  country  of  Persia. 

Now,  the  question  arises  :  When,  in  actual  time,  did  we  have 
these  two  departments  of  belief  controlled  by  a  prominent  principle 
peculiar  to  each  in  the  general  idea  of  belief,  and  pushing  toward 
the  various  questions  of  life,  such  as  are  denoted  by  the  terms  of 
westward,  northward,  and  southward,  rather  toward  the  questions 
of  visible  realities,  matters  of  good,  and  aspects  of  evil,*  and  being 
suddenly  intercepted  by  particular  church  organization  ?  "Was  this 
not  decidedly  the  experience  of  the  early  centuries  of  Christianity  ? 
The  fact  is  so  obvious  that  no  argument  is  necessary.  The  situation 
and  reality,  as  well  as  the  record  of  the  time,  is  simply  this :  That 
the  sphere  of  natural  belief,  under  both  the  influence  and  antago- 
nism of  Christianity,  come  prominently  to  the  front,  by  its  own 
peculiar  principle  of  philosophy,  in  about  a.  d.  300;  and  that  the 
sphere  of  revelation  was  noted  to  be  remarkably  animated  by  a 
principle  of  Bible  philosophy  at  the  same  time.  Both  the  natural 
and  revealed  spheres  of  belief  had  done  their  best — both  pressing 
forward  their  special  principle  of  philosophy — the  one  to  embellish 
the  downfall  of  Paganism,  and  the  other  that  of  the  Alexandrian 
Christianity.  Both  these  principles  were  met,  opposed  and  broken, 
about  the  time  of  Constantine.  So  that,  to  produce  the  condensed 
idea  of  this  ram,  it  will  appear  as  follows  : 

Earn — General  Belief. 

Division  according  to  Media  and  Persia — Belief  pertaining  to  Na- 
ture:  Belief  pertaining  to  Revelation. 

First  Horn — Principle  of  Natural  Philosophy. 
Second  Horn — Principle  of  Bible  Philosophy. 

The  latter  horn  is  said  to  be  ''higher  than  the  other."  This 
agrees  with  the  prominence  of  the  Alexandrian  principle  of  phi- 
losophy in  the  latter  part  of  the  third  century,  and  also  with  the 
superiority  of  its  conceptions,  compared  with  the  principle  govern- 
ing the  heathen  distinction. 

The  Alexandrian  principle  displayed  a  disposition  to  theory,  the 
same  as  characterized  the  ancient  philosophy ;  but  many  of  its  theo- 
ries were  dictated  by  the  necessities  of  religion  and  the  mysterious 
indexes  of  the  Bible.  At  the  time  it  came  in  collision  with  the  or- 
ganized church  it  was  represented  by  Arianism  in  the  living  system 
of  Origen.  These  suffered  reverses  from  the  time  of  Constantine, 
and  that  under  the  particular  and  practical  organization  of  the 
Church ;  so  that  the  goat  meant  in  this  case  is  quite  in  view,  and 

*See  page  182. 


588  MYSTERY. 

the  great  horn  between  his  eyes  is  evidently  church  authority.  The 
descriiDtion  continues  that  "  when  the  goat  waxed  strong,  the  great 
horn  was  broken,  and  for  it  came  up  four  notable  ones,  toward  the 
four  winds  of  heaven."  The  goat  being  defined  as  embracing  the 
organized  and  practical  department  of  the  Church,  as  is  further 
confirmed  by  the  vision  saying  that  he  "came  from  the  west,  on 
the  face  of  the  whole  earth,"  it  will  be  prox)er  to  adhere  to  the 
foundation  already  laid,  and  to  the  history  of  the  Church,  to  find 
the  four  influences  that  controlled  particular  organizations  when 
church  authority,  as  a  unit  in  an  undivided  church,  was  broken. 
The  primary  cause  of  breaking  church  authority  is  the  circumstance 
and  fact  of  church  division,  wherein  the  traditions,  elders  and  teach- 
ers are  no  more  in  harmony  and  union  in  one  overwhelming  organi- 
zation. This  breaking  began,  as  the  vision  implies,  as  soon  as  an 
overwhelming  church  authority  was  apparent;  but  not  until  that 
organization,  as  a  unit  in  church  authority,  had  struck  at  both  of  the 
above  principles  as  they  were  represented  in  their  respective  spheres, 
being  like  kings  ruling,  viz.,  as  chief  influences  in  the  general  sphere 
of  belief. 

The  "  coming  from  the  west,"  as  applying  to  the  goat,  seems  to 
denote  the  character  of  Church  organization,  as  occupied  with  the 
visible  effect  of  Christianity,  viz.,  the  government  of  the  Church, 
in  its  practical  department.  Being  of  this  exclusive  character,  it 
is  naturally  opposed  to  the  theoretical  and  agitating  element  of  phi- 
losophy, which  pertains  particularly  to  belief.  Hence  the  distinc- 
tion and  the  spiritual  antagonism  declared  in  the  vision.  As  it  is  now 
evident  that  the  goat  means  the  organized  department  of  the  (^^hurch 
as  it  was  presented  in  the  early  centuries,  making  special  provi- 
sions for  a  practical  spread  of  Christianity,  and  therefore  opposed 
to  the  side  disputes  and  theories  of  the  time,  we  are  to  inquire  what 
four  controlling  principles  are  discoverable,  as  reigning  in  Church 
organization.  After  the  time  of  the  universal  union  was  broken  by 
the  dissensions  of  the  Eastern  Church,  and  by  the  equally  weaken- 
ing influence  of  a  division  of  the  empire.  From  the  nature  of  what 
is  here  defined  as  the  goat,  it  is  obvious  that  the  objects  called  the 
horns  must  be  the  same  as  those  which  were  esteemed  the  rivers 
that  were  parted  from  Eden,  and  which  we  considered  in  viewing 
the  book  of  Genesis.*  Why  so?  Because  in  that  case  the  garden, 
or  rather  where  the  rivers  watered  outside  of  the  garden,  is  a  con- 
dition of  Church  influence  in  its  organized  sphere  of  spreading 
Christianity.  Therefore,  whatever  facilitated  that  spread  of  Christi- 
anity could  be  represented  as  a  river,  because  a  river  facilitates  the 
watering  of  cultivated  ground. 

*  See  pages  59  and  60. 


MYSTERY.  589 

Now,  in  the  case  before  us,  having  hit  upon  the  same  sphere, 
"where  the  Church  is  represented  with  more  zeal  and  organized 
strength  than  theoretical  correctness  and  sympathy,  it  will  follow 
that  its  chief  controlling  principles  will  be  the  same  objects.  In 
the  former  case,  the  scene  of  action  was  presented  by  the  figure  of 
a  field  to  be  cultivated  and  watered.  In  this  latter  case,  the  same 
condition  is  introduced  by  the  figure  of  a  kingdom.  Therefore,  as 
a  river  is  a  chief  and  controlling  influence  through  the  'field  to  be 
watered,  so  is  a  king  in  the  kingdom  to  be  governed.  If,  then,  the 
sphere  mentioned  under  the  type  of  an  outside  garden  to  be  watered, 
is  the  same  as  this  under  the  type  of  a  kingdom  to  be  governed,  the 
same  influences  that  were  considered  the  rivers  in  the  former  case, 
are  the  kings  in  the  latter  case.  Therefore,  when  the  first  general 
king  of  church  authority  was  broken,  what  divisions  took  place  as 
a  matter  of  fact,  and  as  controlling  principles  in  the  sphere  of 
Church  organization  ?  These  have  already  been  defined  to  be  Church 
authority  in  a  modified  degree — political  influence,  creed,  and  cen- 
tralization. As  soon  as  the  Roman  empire  received  Christianity  as 
its  own  religion,  we  find  an  immediate  connection  of  the  religious 
and  political  elements.  The  emperors,  in  fact,  were  at  the  head 
of  the  affairs  of  the  church,  and  their  schemes  of  conquest  and  ob- 
jects for  the  suppression  of  other  powers,  were  strangely  mixed  up 
with  intentions  to  oixterminate  idolatry,  Arianism,  Plegianism,  and 
all  religions  esteemed  heresies.  Be  it  observed,  too,  that  they  were 
almost  always  in  sympathy  with  what  is  called  the  regular  Catholic 
party,  and  their  anxiety  for  a  union  of  sentiment  among  the  contend- 
ing parties  was  almost  always  attended  with  the  provision  that  the 
difference  should  be  settled  at  the  expense  of  the  liberal  and  spec- 
ulative element.  The  fact  is,  they  were  just  like  the  officers  of  the 
Church;  they  wanted  to  sweep  the  world  with  the  weapons  they  had 
chosen,  and  were  more  disposed  to  physical  strength  and  literg-lism 
than  to  moral  suasion  and  spirituality.  See  how  they  figured  in 
the  fourth  and  fifth  centuries,  making  the  strength  of  empire  sub- 
servient to  the  demands  of  Church  authority.  Hence,  the  second 
king  was  political  influence.  But,  after  this,  creeds  began  to  re- 
ceive special  authority,  and  soon  become  a  controlling  principle  in 
Church  organization.  The  source  of  creed  was  mainly  in  the  gen- 
eral councils,  and,  therefore,  its  authority  was  soon  established. 
However,  it  was  claimed  to  be  a  summary  in  brief  of  the  sentiment 
of  the  scriptures.  For  this  reason,  its  authority  was  doubled,  and 
the  tincture  of  paganism,  which  was  long  before  accepted,  with  the 
literalism  and  sensualism  of  the  times  were  interwoven  and  com- 
mingled. This  was  established  toward  the  spiritual  north,  viz., 
received  in  authority  as  the  sum  of  good. 


590  MYSTERY. 

Then  came,  in  its  natural  order,  a  centralization  which  was 
claimed  to  be  a  necessity  in  the  demands  of  the  visible  effect  of 
religion,  viz.,  the  spread  of  the  gospel  in  a  unity  of  sentiment  and 
strength  of  application.  Thus  another  king  arose  toward  the  philo- 
sophical west.  As  for  the  other  two  above  mentioned.  Church  au- 
thority was  esteemed  the  primary  cause,  and  therefore  the  proper  sign 
for  the  submission  of  all  things  in  the  earth.  This  king  assumed  the 
position  of  the  east.  The  other,  being  political  influence,  assumed 
the  office,  that  was  natural  to  it  and  dealt  with  the  evil  of  heresy 
and  heretics.  Therefore,  it  was,  by  both  nature  and  practice,  a 
king  toward  the  south  quarter.* 

With  these  explanations,  according  to  the  description  of  the 
vision,  we  will  present  the  form  of  the  kingdom  represented  by  the 
goat  down  to  its  four  divisions : 


s> 


V 


I         \ 


\ 


*  See  page  182. 


MYSTERY.  691 

So  far,  apparently,  the  vision  lias  only  laid  a  foundation  for  the 
secret  to  be  conve3^ed;  for  after  noting  the  four  divisions  of  the  king- 
dom, rather  the  four  kings  that  should  rise  in  the  kingdom,  it  con- 
tinues to  say  that  *'  out  of  one  of  these  there  arose  a  little  horn,  which 
waxed  exceeding  great  toward  the  south,  toward  the  east,  and 
toward  the  pleasant  land."  The  whole  of  the  remaining  chapter  is 
centered  on  this  one  King,  or  principle,  as  we  are  to  understand,  at 
least  a  governing  influence  in  the  sj^here  of  church  organization. 
As  there  are  four 'horns,  and  the  one  from  which  the  little  one 
springs,  is  not  declared  in  express  terms,  so  that  we  can  define  its 
nature,  how  shall  we  determine  what  is  meant?  The  natural  an- 
swer to  the  question  is,  that  it  must  be  by  observing  closely  the 
description  and  feats  of  this  last  king,  in  connection  with  the  facts 
of  church  organization  and  the  discoveries  in  visions  already  con- 
sidered. The  nature  of  the  figure  being  related  to  particular 
organization,  we  are  confined  in  a  limited  channel,  and,  therefore 
the  more  liable  to  hit  upon  the  influence  intended  by  the  vision. 
Then  there  are  many  pointed  terms  used  in  describing  this  king, 
the  meaning  of  which  are  supposed  to  be  established  by  the  pre- 
sumed philosophy  of  the  Bible.  Among  these,  it  is  declared  that 
he  shall  **  magnify  himself,"  "  take  away  the  daily  sacrifice',"  and 
*' stand  up  against  the  prince  of  princes;"  and,  also,  that  it  is  in  the 
*'  latter  times"  that  these  things  shall  apply. 

But  in  order  that  we  may  compare  the  description  throughout, 
with  the  influence  to  which  we  judge  it  applies,  we  will  say  that  the 
descrij)tive  terms  of  his  standing  up  against  the  prince  of  princes,  in 
the  light  of  what  we  are  to  think  of  the  full  conception  of  the  Mes- 
siah, ought  to  suggest  that  this  king,  or  controlling  influence,  is  one 
of  particular  antagonism  to  the  proper  conception  of  Christ  in  his 
relation  to  God,  religion,  and  men.*  Such  an  influence,  therefore, 
originating  in  the  sphere  of  church  organization,  after  so  much  is 
developed  in  that  sphere  as  is  implied  by  the  "latter  times"  of 
church  authority,  political  influence,  creed,  and  centralization, 
leaves  us  the  only  alternative,  viz.,  of  applying  this  figure  to  the 
latest  form  of  church  organization  that  is  eminently  opposed  to  this 
conception  of  the  Messiah,  the  Christ.  There  is  a  principle  of  this 
kind  which  has  come  into  influence,  and  obtained  a  defined  form 
since  the  Lutheran  reformation.  It  has  all  the  presumption  indi- 
cated by  the  description  and  term  of  *'  magnifying  himself  to  the 
prince  of  the  host,"  and  it  claims  the  position  that  revelation  de- 
fines of  it,  by  its  name  of  orthodox  Trinitarian  rule,  in  the  lasfc 
times,  resisting,  condemning,  and  opposing,  contrary  to  the  spirit 

*  See  pages  566  to  569. 


592  MYSTERY. 

of  the  times,  to  the  dictates  of  reason,  and  the  perfection  and  jus- 
tice of  God's  handiwork. 

Orthodox  Protestant  sentiment  and  church  organization,  formed 
since  the  time  of  Luther,  and  defined  by  the  leading  features  of 
man's  utter  depravity  on  the  one  hand,  and  Christ's  absolute  divin- 
ity on  the  other,  it  will  be  hard  for  you  to  evade  the  application, 
and  thereby  escape  the  censure  the  former  times  are  directing  in 
your  sphere  of  action  and  unbecoming  claims. 

Let  us  examine :  ' '  Waxing  exceeding  great  toward  the  south, 
toward  the  east,  and  toward  the  pleasant  land."  It  is  in  the  sphere 
of  church  organization,  wherein  this  principle  rules  as  a  controlling 
king,  that  there  has  been  given  particular  prominence  to  the  idea 
of  eternal  punishment,  predestination  in  its  worst  forms,  and  to 
natural  and  inherited  depravity  associated  with  an  inability  to  do 
any  good  thing.  If  the  aspect  of  evil  means  the  south,  in  the  phi- 
losophy of  the  Bible,  then  it  is  this  force  which  has  waxed  "exceed- 
ing great  toward  the  south." 

If  to  assume  a  certain  position  toward  God,  the  first  cause,  which 
in  times  past  cast  out  the  heathen  and  distressed  the  chosen  people 
of  Abraham's  seed,  and  to  force  that  position  against  the  terms  of 
revelation,  the  faith  of  the  early  fathers  and  the  consistency  of 
religion,  making  it  the  leading  test  and  requirement  of  orthodox 
fellowship  and  Christianity,  has  anything  to  do  with  waxing  "ex- 
ceeding great  toward  the  east,"  in  the  spiritual  sense,  then  the 
modern  principle  of  that  name  is  entitled  to  the  whole  benefit  of 
the  application.  See,  too,  how  it  claims  the  possession  of  the 
"pleasant  land,"  teaching  and  insisting  that  within  itself  is  the 
correct  opinion  and  comely  faith  which  shall  entitle  to  heaven,  and 
distinguish  between  God's  heritage  and  the  heresy  of  the  times. 
See  how  it  fills  the  description  of  "casting  down  some  of  the  host 
of  the  stars  to  the  ground  and  stamping  upon  them,"  by  its  rejec- 
tion of,  and  hostility  to  those  principles  of  God's  absolute  unity; 
Christ  as  our  perfect  pattern,  free  will  as  our  moral  obligation,  all 
helps  righteousness  and  wisdom  as  our  real  atonement,  and  univer- 
sal salvation  as  the  determinate  council  of  God. 

Observe  "  the  fierce  countenance"  which  parades  the  terrors  of  an 
unending  hell,  that  zealously  opposes  the  idea  of  universal  restora- 
tion, and  cruelly  substitutes  a  determinate  decree  in  which  only  the 
orthodox  can  boast.  Mark  the  term  of  "  understanding  dark  sen- 
tences," which  in  the  ancient  idea  means  intelligence  and  wisdom, 
together  with  that  which  says:  "  his  power  shall  be  mighty,  but  not 
by  his  own  power;"  then  turn  to  the  orthodox  union,  and  perceive 
where  the  real  secret  of  its  influence  lies.     Is  it  not  in  principles 


MYSTERY.  '  593 

foreign  to  its  leading  features  ?  Is  it  not  virtue,  zeal,  fine  art,  cul- 
tivation, a  ready  acquiescence,  if  not  lead,  in  an  independent  spirit, 
an  educated  clergy,  and  a  benevolent  activity  for  the  interests  of 
the  poor.  Here  are  the  secrets  that  show  the  propelling  force  of 
modern  orthodoxy.  But,  you  say,  are  not  these  its  recommenda- 
tions? We  should  answer,  yes,  if  these  things  were  the  require- 
ments of  the  union;  but  does  it  ever  occur  to  you  that  all  these 
things  might  be  possessed  and  practiced,  and  yet  the  possessor  be 
an  outcast  and  an  heretic,  according  to  the  leading  features  of  the 
organization.  What  then  ?  Why,  that  these  things  that  give  it 
power  are  not  peculiarly  its  own,  but  that  by  these  things  it  is  made 
strong  to  cast  down  with  reference  to  the  other  great  questions  that 
distinguish  it.  But,  you  say,  this  is  robbery.  Do  not  we  make  it 
a  leading  requirement  of  our  faith  that  virtue  and  righteousness 
shall  be  practiced  as  a  condition  of  acceptance,  so  that  these  things 
enumerated  as  virtues  are  peculiarly  our  own  ?  To  this  we  answer, 
if  they  are  peculiarly  a  part  of  the  orthodox  principle,  then  why  are 
they  not  paraded  in  the  front  ground,  to  be  the  test  of  orthodox 
opinions,  and  made  to  decide  the  question  of  who  shall  be  esteemed 
the  accepted  and  saved,  according  to  the  practical  spirit  of  Christi- 
anity. The  fact  is  that  these  things  are  not  peculiarly  a  part  of 
that  objectionable  Church  restriction  of  which  we  complain,  but  are 
associated  with  it,  and  thereby  make  that  which  is  more  objection- 
able more  effectual  for  evil.  Besides  this,  the  spirit  of  the  vision 
does  not  aim  at  the  whole  system  of  orthodox  churches  to  condemn 
them,  but  rather  at  the  leading  features  that  are  objectionable  in 
them,  and  only  incidentally  mentions  the  secret  causes  which  have 
served  to  gather  the  great  host  of  the  Church  under  the  banner  of 
opposing  extremes,  of  Christ's  divinity,  and  man's  utter  depravity. 
This  calls  to  mind  that  this  principle  of  Church  organization,  as 
represented  by  these  leading  features,  "takes  away  the  daily  sac- 
rifice, and  casts  down  the  place  of  its  sanctuary."  This  is,  undoubt- 
edly, that  aspect  of  the  daily  sacrifice  which  relates  to  truth  as  com- 
pared with  error,  as  has  already  been  explained,*  and  to  that 
department  of  the  sanctuary  represented  by  the  tabernacle,  wherein 
the  substance  and  faculties  of  the  human  mind  and  the  nature  of 
man  are  concerned. f  As  to  the  latter  it  makes  total  wreck;  and 
denying  any  ability  in  man  to  any  good  or  inherent  quality  by  na- 
ture and  destiny,  according  to  the  pattern  of  Christ,  it  pours  con- 
tempt upon  the  organized  faculties  represented  by  man,  and  out- 
rages the  same  by  the  most  inconsistent  theories  and  requirements 
of  Church  fellowship. 

*  See  pages  545  to  548;  553  to  557.  t  See  pages  176  to  200. 

38 


594:  MYSTERY. 

''Through  his  policy  also  he  shall  cause  craft  to  prosper  in  his 
hand."  This  aptly  refers  to  the  expedients  to  which  this  principle 
is  driven,  by  which  all  the  artifice  of  reasoning  is  most  dextrously 
applied  to  make  the  most  acceptable  form  possible  of  the  situation 
assumed.  Then,  by  the  intelligence  enlisted  and  called  out  by  op- 
position, we  should  expect  that  there  has  been  both  an  able  defense, 
and  much  crafty  resort.  This  the  facts  show  to  be  the  case.  But 
at  last,  however,  the  principle  is  resting  securely  behind  the  excuse 
and  barricade  of  inexplicable  mystery. 

In  regard  to  this  little  horn,  there  only  remains  to  account  for 
the  seeming  contradiction  of  saying  that  it  arose  since  the  time  of 
Luther,  whereas  the  facts  show  that  the  two  doctrines,  viz.,  man's 
perversion  and  divinity  of  Christ,  which  constitute  this  principle  of 
modern  orthodoxy,  existed  as  controlling  principles,  previous  to 
the  time  of  Luther.  In  order  to  explain  this,  we  would  have  you 
observe  the  very  general  nature  of  what  is  termed  king's  ruling,  in 
the  scene  of  church  organization  previous  to  the  time  of  Luther. 
For  instance,  take  the  existence  and  principle  of  creed,  which  has 
been  known  to  have  a  controlling  influence,  and  which  is  explained 
to  be  one  of  the  four  kings,  or  horns  of  the  goat.  Then  we  call 
attention  to  the  fact  that  the  vision  says  that  this  little  horn  *'  came 
out"  of  one  of  those  four.  Therefore,  if  it  "  came  out"  of  one  of  those 
four,  the  vision  may  be  supposed  to  imply  that  the  principle  did 
have  an  influence  before  in  the  Church.  The  **  coming  out,"  then, 
appears  to  mean,  to  take  the  chief  position,  so  as  to  constitute  the 
chief  controlling  principle  in  the  religion  and  Church  organization 
of  the  times.  Previous  to  the  time  of  Luther,  there  were  a  host  of 
great  influences  ruling  in  the  one  general  principle  of  creed,  so  that 
these  two  doctrines  in  that  creed,  though  prominent,  could  not  be  said 
to  be  "  the  kings"  of  the  time.  For  instance,  we  suppose  that  parties 
would  have  been  excluded  from  the  Church,  and  counted  as  here- 
tics, as  readily  for  denying  the  authority  of  the  Pope,  refusing  a 
homage  to  the  Virgin  Mary,  not  paying  respect  to  relics,  disbeliev- 
ing consubstantiation,  not  making  the  prescribed  confession,  and 
not  admitting  indulgences,  as  for  rejecting  the  divinity  of  Christ. 
This  being  the  case,  the  principle  that  ruled  was  creed,  with  all  that 
it  embodied  ;  but  when  a  comparatively  small  portion  of  that  gen- 
eral sum  of  principle  is  extracted,  and  by  the  organized  influence  of 
Protestant  Churches,  is  lifted  on  high  to  be  made  almost  the  only 
separation  between  orthodox  and  unorthodox  Churches,  what  then? 
"What  then,  when  this  principle  of  distinction  casts  down,  without 
discrimination,  truth,  or  justice,  exalts  itself  to  be  the  pivot  on 
which  all  correct  opinions  are  determined,  and  succeeds  to  be  the 


MYSTERY.  595 

leading  feature  in  the  Protestant  Churches  of  the  last  times?  We 
say  that  it  is  the  **  little  horn"  which  has  *'come  out"  of  the  prin- 
ciple of  creed,  and  of  particular  Church  organization,  and  which 
has  "  waxed  exceeding  great,"  even  unto  the  host  of  the  heaven. 
This  principle  has  the  one  tendency  direct;  it  is  to  debase  the 
nature  of  man.  In  order  to  do  this  effectually,  it  first  ignores  all 
the  great  works  and  miracles  of  the  ancients,  by  which  they  are 
presented  as  illustrating  the  power  of  God  through  other  agents 
than  Christ,  and  are  made  to  assert  examples  of  what  is  the  nature 
of  men,  independent  of  all  modern  misapprehension.  Secondl}^  it 
pointedly  and  in  express  terms  separates  the  nature  of  Christ  from 
that  of  men;  and,  thirdly,  it  fastens  on  the  literal  interpretation  of 
the  scripture  to  draw  down  an  authoritative  contempt  on  the  most 
noble  work  of  the  Creator.  We  are  constrained  to  put  the  more 
stress  on  this  point,  for  whilst  the  types  of  the  law  embody  all  the 
forces  in  the  earth  to  be  the  sum  of  the  sanctuary  of  God,  those 
same  types  declare  pointedly  that  the  faculties  of  the  human  soul, 
as  ph^^sically  revealed  in  the  nature  of  men,  are  nothing  less  than 
the  proper  tabernacle  of  God,  and  the  most  holy  place,  spiritually 
revealed.* 

Hence,  this  principle  takes  away  the  daily  sacrifice  in  its  most 
important  aspect  of  truth,  and  casts  down  the  sanctuary  in  its  most 
sacred  recess.  The  angel  continues  to  say,  after  having  completed 
the  whole  account,  and,  as  it  were,  remembering  that  the  first  part 
of  the  vision  related  to  more  ancient  times:  "And  the  vision  of 
the  evening  and  morning  which  was  told  is  true."  Now,  from  Con- 
stantine  to  about  a.  d.  1580,  has  been  explained  to  embrace  a  period 
called  one  of  the  great  days,  or  a  year,  as  applying  the  principle  of 
a  day  to  a  year.f  The  Jewish  days  commenced  with  the  evening. 
Therefore,  the  reference  to  the  evening  and  morning  in  this  vision, 
seems  to  refer  back  to  the  first  part  of  its  description,  wherein  the 
foundation  for  noting  the  particular  matters  of  the  last  time  is  laid. 
Then  it  seems  the  time  embraced  by  the  contest  of  the  ram  and 
goat,  up  to  the  latter  time  of  the  four  horns  of  the  latter,  is  covered 
by  the  period  of  evening  and  morning  in  this  great  day.  Hence, 
because  the  matters  noted  of  the  little  horn  were  of  a  later  time 
and  beyond  the  limits  of  the  evening  and  morning  already  spoken 
of,  it  was  proper  to  refer  back  to  that  part  of  the  vision,  as  soon  as 
the  matters  of  the  last  time  were  portrayed. 

Having  now  followed  out  the  spirit  of  this  vision,  we  are  prepared 
to  reconsider  the  one  in  the  eleventh  chapter  of  Daniel,  where,  in 
treating  of  the  revelations  to  the  prophet  in  that  chapter,  the  first 

♦  See  page  181.  t  See  page  93. 


596  MYSTERY. 

four  verses  of  the  chapter  were  passed,  because  they  were  not  in- 
timately connected  with  what  followed,  and  because  there  needed 
to  be  the  explanation  of  the  terms  Greece  and  Persia,  that  we  have 
submitted  above,  before  we  could  hope  to  be  appreciated  in  an  ex- 
planation of  the  first  four  verses.  "Also,  I,  in  the  first  year  of 
Darius,  the  Mede,  even  I  stood  to  confirm  and  strengthen  him." 
The  first  verse  reads  as  quoted,  and  in  order  to  get  an  idea  of  who 
is  thus  speaking,  and  what  stand-point  of  time  he  purports  to 
speak  from,  we  invite  the  reader  to  turn  back  to  where  this  has 
been  explained  in  treating  of  this  whole  chapter  from  the  fifth 
verse.*  It  is  proper,  however,  to  call  attention  to  the  fifth  verse  of 
the  tenth  chapter,  and  that  of  the  seventh  verse  of  the  eleventh 
chapter,  as  well  as  the  general  connection  between  those  verses,  in 
order  to  show  that  this  person  who  is  speakiug  to  Daniel,  is  the 
same  one  as  he  represented  on  the  waters  of  the  river,  and  who  has 
been  explained  to  be  the  spirit  of  reformation.  That  is  according 
to  the  way  in  which  the  philosophy  of  the  Bible  has  presented  it  to 
us  through  the  prophet.  This  is  the  way,  too,  in  which  the  matter 
of  the  vision  has  been  sealed,  and  the  way  in  which  it  may  be  un- 
sealed. 

Trusting  that  the  reader  has  turned  to  the  place  and  observed  the 
foundation  on  which  we  are  to  view  this  angel  talking  to  Daniel  as 
the  spirit  of  reformation  in  the  scene  of  church  creed,  and  at  the 
stand-point  of  time  of  about  a.  d.  1526,  we  proceed  to  inquire  fur- 
ther: First,  then,  who  is  this  Darius,  the  Mede,  who  in  the  **  first 
year  "  the  spirit  of  reformation  "  stood  to  confirm  and  strengthen?" 
It*  appears  that  the  distinction  between  Media  and  Persia  was  main- 
tained just  long  enough,  as  noted  in  the  scriptures,  to  make  the 
king  of  the  former  to  answer  the  purpose  of  a  standing  type  of  the 
principle  of  mental  philosophj^  deducted  from  nature,  as  distin- 
guished from  that  principle  of  philosophy  deducted  from  the  Bible. 
In  fact,  the  kings  of  Media  were  in  prominent  relation  to  the  history 
of  the  Bible,  only  a  short  time  prior  to  Cyrus,  of  Persia,  who  it 
appears  brought  Persia  proper  in  the  chief  influence  and  compara- 
tively did  away  with  the  distinction  of  the  two  countries.  Even  the 
kings  of  Media,  spoken  of  in  the  scriptures,  seem  to  have  been  in- 
troduced under  the  name  of  a  title  after  the  manner  of  the  Pharaohs 
of  Egypt,  rather  than  under  a  proper  name.  We  may  say  that  it  is 
only  in  the  name  of  Darius  we  know  of  the  kings  of  Media  through 
the  Bible.  At  least  this  is  true  to  such  an  extent  as  to  suggest  the 
kings  of  the  Medes  in  sacred  type  as  a  unit,  to  denote  the  general 
principle  of  mental  philosophy,  deducted  from  nature  in  all  time. 

*  See  page  511. 


MYSTERY.  597 

Under  this  idea  of  interpretation,  the  term  Darius,  the  Mede,  will 
embrace  this  principle,  as  manifest  in  all  its  indistinct  history  in  all 
nations  where  natural  religion  seeks  to  approach  the  mysteries  of 
the  creature  and  the  Creator. 

The  terms  then  **in  the  first  year  of  Darius,  the  Mede,"  will  mean 
the  time  when  mental  philosophy,  of  this  natural  character,  first 
led  out  as  a  principle,  and  looking  up  from  the  visible  facts  of 
nature  to  the  probabilities  of  the  unseen  world.  It  will  be  hard  to 
discover  the  precise  time  when  this  was  first  the  case;  but  whenever 
it  was,  we  are  to  judge  that  it  was  indorsed  by  the  divine  approval, 
and  seconded  by  the  spirit  of  reform,  whose  goings  forth  has  been 
from  the  beginning.  If  so,  the  beginning  of  the  verse  that  reads, 
**  in  the  first  year  of  Darius,  the  Mede,  even  I  stood  to  confirm  and 
to  strengthen  him,"  means  that  this  same  spirit  of  reform  that  stands 
so  authoritatively  on  the  waters  of  creed  in  the  time  of  modern 
,  reformations,  swearing  by  Him  that  lives  forever  and  ever,  and 
changing  the  times  as  they  go  on  in  the  circle  of  eternity,  was  far 
back  in  the  scenes  where  perplexities  and  doubt  ruled  in  heathen 
nations  and  natural  religion,  and  there  instigated  and  supported  the 
best  efforts  the  nature  of  man  could  make,  and  the  highest  aspira- 
tions the  circumstances  would  admit.  Hence,  there  are  great  first 
causes  instituted  by  the  sages  of  old,  which  the  broad  covenant  of 
grace  claims  for  its  own,  and  which  must  be  evidence  that  *'  He  left 
Himself  not  without  a  witness,"  that  He  has  regarded  all  the  inter- 
ests of  the  world,  and  has  distributed  by  measure,  and  in  season, 
independent  of  all  particular  claims  and  particular  revelations. 
The  principles  of  Confucius,  Zoroaster,  Socrates,  Plato,  Aristotle, 
and  others  not  called  to  mind,  or  whose  names  have  been  lost  in 
the  dim  mist  of  the  past,  come  down  to  us  as  stars  in  the  far  dis- 
tance, whose  light  is  bright  and  broad  in  the  sphere  of  their  own 
surrounding,  but  to  us  dim  and  almost  imperceptible  by  reason  of 
our  own  nearness  to  other  spiritual  planets.  But  it  is  God,  the 
judge  of  all,  who  has  estimated  and  prepared  the  appointed  prophet 
for  every  nation,  and  accordingly  accepted  the  best  offerings  of  every 
time  and  people. 

But  the  vision  which  had  removed  the  limit  of  time  by  referring 
to  the  '*  first  year  of  Darius,  the  Mede,"  now  brings  us  back  to  its 
special  stand-point,  by  saying  that  "  there  shall  stand  up  yet  three 
kings  in  Persia."  If  the  stand  of  time  the  spirit  assumes  in  giving 
the  instructions  of  this  vision  is  in  about  the  time  of  1526,  as  has 
been  argued,*  then  we  are  to  understand  that  from  that  time  there 
are  to  arise  three  controlling  principles  in  the  sphere  of  belief,  and 

*  See  pages  534  to  641,  and  552. 


598  MYSTERY. 

that  too,  in  that  division  of  it  which  pertains  to  revelation,  accord- 
ing to  the  division  that  Persia  represents  in  general  belief. 

It  is  to  be  observed  that  whilst  the  circumstances  and  history  of 
the  Medes,  as  recorded  in  the  Bible,  seem  to  preclude  a  number  of 
kings  in  the  aspect  of  typifying  distinct  doctrines  in  the  sphere  of 
natural  religion,  at  the  same  time  the  supremacy  of  Persia  proper 
and  its  several  successive  monarchs  leaves  it  possible  to  make  more 
definite  application  with  respect  to  Persia  and  its  kings.  At  any 
rate,  the  term  Persia  now  being  taken  up,  and  that  of  the  Medes 
dropped,  we  are  to  pursue  what  is  said  of  Persia  with  reference  to 
its  standard  meaning,  viz. ,  as  the  sphere  of  belief  relating  to  reve- 
lation. 

But,  before  proceeding  further,  we  call  attention  to  the  strange 
announcement  in  the  tenth  chapter  and  thirteenth  verse — that  when 
this  angel  was  sent  to  Daniel  he  was  "withstood  by  the  prince  of 
the  kingdom  of  Persia  one-and-twenty  days.''  The  chapter  in  which 
this  occurs  is  connected  as  a  whole  with  that  which  follows.  It  is 
rather  the  introductory  account  concerning  the  prayers  of  Daniel 
and  the  angel  coming  to  him  to  instruct  him.  Now,  to  suppose 
an  angel  from  heaven  to  be  intercepted  by  a  prince  of  the  earth, 
seems  passing  strange,  and  could  only  have  been  introduced  as  a 
significant  accompaniment  to  the  fact  that  the  angel  himself  was  in 
the  aspect  of  a  figure  of  future  events  and  inner  principle.  How- 
ever, as  regards  the  literal  fact  of  the  vision  of  Daniel,  we  are  to 
judge  that  he  heard  the  voice  of  the  angel  thus  speak,  and  as  con- 
cerns the  literal  fact  of  the  prince  opposing  the  angel,  we  may  judge 
either  that  there  was  some  fact  of  mental,  spiritual  or  physical  power 
exerted  from  that  prince  which  could  justify  his  language ;  or  that, 
knowing  the  philosophical  application  of  the  whole  vision  and  mat- 
ter he  was  to  communicate,  he  was  transported  to  the  spiritual  mean- 
ing, and  had  the  terms  dictated,  independent  of  literal  experience. 
We  are  inclined  to  the  latter  view,  and  the  more  so  when  we  ac- 
knowledge that  the  system  of  the  Bible  has  molded  history ;  that  it, 
has  controlled  real  events,  and  drawn  upon  both  fact  and  fable  to 
illustrate  and  typify  v/hat  its  keen  discernment  of  future  events  and 
inner  principles  has  perceived  and  would  proclaim.  It  seems  to  us 
that  this  peculiarity  is  plain  all  through  the  Bible ;  so  that  many  of 
its  figures  could  have  had  no  literal  likeness  in  nature  and  reality. 
If  this  ai)plies  with  reference  to  some  of  the  scripture  figures  of 
natural  objects,  it  may  also  apply  to  some  of  its  recorded  events ; 
and  this  of  the  angel's  declaring  of  being  opposed  by  the  prince  of 
Persia,  maybe  one  of  them,  without  any  disparagement  to  truth  or 
the  divinity  of  the  Bible.     Indeed,  we  perceive  that  it  has  not  been 


MYSTERY.  599 

very  particular  how  its  statements  would  seem  and  be  regarded  by 
men,  and  especially  the  skeptic.  It  rather  appears  to  have  design- 
edly made  its  statement  so  as  to  encourage  his  disbelief,  and  deceive 
him  more  fully.  At  any  rate,  we  should  be  prepared  to  believe  that 
the  Bible  is  not  intended  to  be  an  exact  literal  history,  but  rather  a 
spiritual  forecast  of  both  literal  events  and  principles  connected 
with  those  events.  Therefore,  leaving  the  literal  meaning,  and  the 
difficulty  involved  in  it,  we  proceed  to  apply  the  statement  accord- 
ing to  the  evident  intention  of  the  Bible  S3^stem. 

Now,  this  angel  has  received  an  interpretation  which  makes  it  to 
mean  the  spirit  of  reform.  It  has,  consistently  with  the  whole  ac- 
count, we  trust,  been  explained  to  have  fixed  itself  in  real  time  in 
the  event  of  1526,  viz.,  in  the  turning  point  and  era  of  reform;  and 
now  purports  to  declare  from  there  that  it  had  been  *'  withstood 
one-and- twenty  days  by  the  prince  of  the  kingdom  of  Persia."  If, 
then,  the  angel  who  so  speaks  is  the  spirit  of  reform,  the  king  of 
Persia,  is  a  controlling  principle  in  the  revealed  department  of  be- 
lief, and  the  time  of  being  withstood  being  twenty-one  days,  it  will 
devolve  upon  us  to  determine  in  what  manner  this  hindering  took 
place.  Now,  if  we  take  the  point  in  real  time  mentioned  above,  and 
reckon  back  twenty-one  days,*  according  to  the  system  of  time  al- 
ready considered  in  treating  of  the  "  abomination  of  desolation, "f 
we  will  touch  the  time  of  1521.  This  period  is  remarkable  as  being 
the  first  open  rupture  between  Lutheranism  and  the  Catholic  Church, 
when  it  was  hoped  that  every  effort  to  compromise  the  spirit  of  the 
reformation  was  ended.  However,  such  was  not  the  case,  and  from 
that  time  until  the  fresh  aversion  and  opposing  national  leagues  of 
Catholicism  and  Protestantism  in  1526,  there  was  a  strong  effort,  with 
much  apparent  success,  to  reconcile  the  new  element  to  the  old  faith, 
and  restore  the  relations  of  the  churches,  thereby  attempting  to  nip 
the  fruits  of  the  reformation  in  the  bud.  But  why  was  there  such 
hope  of  reconciliation  on  the  part  of  the  Catholics,  and  such  a  dis- 
position to  reconciliation  on  the  part  of  Protestants?  "VVe  answer, 
it  was  because  of  the  similarity  of  matters  of  belief,  notwithstanding 
the  practical  question  that  caused  the  rupture.  It  was  because  of 
the  same  general  ideas  respecting  the  leading  features  of  belief,  be- 
ing still  retained  by  the  Protestant  element;  and  this  offered  a  hope 
on  the  part  of  the  Catholics  that  the  Protestants  might  be  reconciled, 
whilst,  at  the  same  time,  it  turned  the  sympathies  of  the  Protestant 
toward  the  old  party  in  a  disposition  to  heal  the  breach  and  make 
submission. 

But  to  be  more  definite,  it  was  on  account  of  a  similarity  of  belief 

*  See  page  355.  t  See  pages  548  to  550. 


600  MYSTERY. 

still  existing  in  relation  to  prominent  controlling  principles  in  the 
sphere  of  belief  relating  to  revelation.  These  were  concerning  the 
nature  of  God  and  the  nature  of  man,  and  all  the  involving  doctrines 
belonging  to  the  subject  at  that  time.  Therefore,  they  were  dis- 
posed to  make  up  other  matters  at  issue  and  reunite.  Admit  only 
that  it  was  on  account  of  similarity  of  belief  in  matters  involving 
theory  and  revelation,  and  you  have  admitted  that  it  was  the  influ- 
ence of  the  spiritual  Persia  that  hindered,  for  the  time  being,  that 
spirit  of  reform  assuming  the  grand  position  in  which  he  is  repre- 
sented to  Daniel,  and  which  agrees  with  the  stage  of  the  reforma- 
tion, when  it  was  committed  to  an  unconditional  maintainance  of 
its  own  reforming  ideas,  being  supported  by  the  Protestant  powers, 
endorsed  by  the  people,  and  spurred  to  fresh  effort  by  the  hostility 
and  league  of  the  Catholic  nations.  But  the  idea  of  a  particular 
prince  that  "withstood,''  does  not  admit  of  our  overlooking  the 
numerous  opposing  principles  concerned,  for  there  are  numerous 
controlling  principles  of  doctrine  and  faith  that  were  made  subject 
to  church  organization,  and  which  have  been  and  are  opposed  to  the 
interests  of  reform.  Concerning  the  type  on  the  point  that  there  was 
more  than  one  king,  observe  in  the  latter  part  of  the  same  verse,  in 
which  he  says  he  was  withstood,  how  that  he  adds  that  Michael 
came  to  help  him,  and  he  remained  there  **  with  the  kings  of 
Persia."  That  is,  if  we  understand  aright,  that  when  he  was  with- 
stood he  was  being  assisted  by  Michael,  and  remained  with  the  kings 
of  Persia  until,  through  the  help  of  the  archangel,  he  was  enabled 
to  consummate  the  event  which,  spiritually  speaking,  gave  birth  to 
Protestantism  and  placed  the  spirit  of  reform  on  the  waters  of  creed. 
It  is  this  position  that  the  angel  or  spirit  of  reform  has  attained  to 
when  relieved  of  the  restraint  and  helped  by  special  help;  which 
position,  too,  being  anticipated  by  the  type  and  figure  of  the  spirit 
on  the  waters,  enables  the  latter  to  spiritually  indicate  concerning 
all  the  matters  of  which  Daniel  would  know.  But  even  though  both 
the  circumstance  of  general  creed,  embracing  many  controlling 
princii^les,  and  the  term  "  kings  of  Persia,"  implying  more  than  one 
controlling  principle,  show  that  a  number  of  them  ruled  in  the 
sphere  of  belief  at  that  time,  still  it  is  said  to  be  the  prince  of  the 
kingdom  of  Persia  who  is  the  one  to  particularly  resist  the  angel. 
But  you  say,  stop;  you  have  confounded  the  general  doctrines  em- 
braced in  creed  with  the  kings  of  Persia;  whereas,  creed  itself  is 
before  explained  to  mean  one  of  the  chief  divisions  and  kings  of 
Greece.  True  enough;  but  it  is  after  the  Persian  country  is  sub- 
jected and  the  Grecian  empire  is  divided  into  four  parts,  and  one  of 
those  parts  including  Persia  itself,  the  same  as  the  general  principle 


MYSTERY.  601 

of  church  organization  ruling  over  creed,  has  subjected  all  the  princi- 
ples of  belief  pertaining  to  the  Bible  unto  an  abject  slavery  of  sub- 
mission. Nevertheless,  they  still  partake  of  their  own  peculiar 
character,  and  exert  an  influence  in  a  subordinate  degree,  under  the 
general  influence  and  authority  of  church  organization.  Well,  what 
then,  in  the  situation  of  numerous  controlling  principles  in  the 
sphere  of  revealed  belief,  will  show,  nevertheless,  that  it  is  one 
prince  after  all  which  particularly  resisted  the  spirit  of  reform,  and 
jeopardized  the  chances  of  the  Lutheran  reformation  from  a.  d.  1521 
to  1526  ?  The  idea  that  must  give  the  answer  is  embodied  in  the 
general  charge  it  is  one  unpleasant  duty  to  urge,  as  pressed  forward 
by  the  whole  spirit  of  revelation,  viz.,  that  the  doctrines  of  the  church 
pertaining  to  theoretical  matter  of  the  scriptures  are  sadl;^  perverted. 
If  this  statement  holds  good,  then  this  prince  who  resisted,  and  does 
resist,  is  the  principle  of  perversion. 

Again  :  If  the  demonstration  of  church  organization  was  directed 
against  the  proper  elements  of  belief,  such  as  only  could  save  the 
system  from  corruption,  and  if  it  did  succeed  in  breaking  and  de- 
stroying those  elements  out  of  the  church  belief,  then  it  parades  in 
its  embodied  and  defective  creed,  but  the  ruined  skeleton  of  that 
system,  and  whose  controlling  principles  can  but  be  the  fit  subjects 
of  the  chief  prince,  perversion.  But  you  will  say  you  have  already 
made  perversion  to  mean  Devil  and  Satan,  according  to  the  script- 
ures; and  now  will  you  make  it  a  prince  of  the  kingdom  of  Persia, 
and  accordingly  a  ruler  of  the  general  church  instruction  ?  Yes ; 
all  this  is  compatible  with  the  circumstances  pertaining  to  theoret- 
ical ideas  embodied  in  church  creeds  and  opposed  to  the  spirit  of 
reformation  and  revelation.  Now,  the  vision  before  us  confirms 
this  idea ;  for  after  making  mention  of  having  been  detained  by  the 
prince  of  the  kingdom  of  Persia,  the  spirit  declares,  in  the  twenti- 
eth verse  of  the  tenth  chapter,  that  he  will  "return  to  fight  against 
the  prince  of  Persia."  The  spirit  of  reform  purporting  to  be  set- 
ting itself  in  array  against  a  controlling  principle,  supposes  that 
that  principle  is  one  of  perversion.  But,  you  say,  this  reference  is 
not  a  confirmation  of  the  idea,  outside  of  the  system  you  have  laid. 
Very  well,  then ;  it  is  one  within  that  system.  Our  whole  argu- 
ment is  nothing  unless  it  be  in  applying  that  method  to  the  whole 
mass  of  scripture  writing  in  a  consistency^  that  harmonizes  with  all 
its  various  sayings,  and  reconciles  its  seeming  contradictions  accord- 
ing to  the  approved  sentiment  of  reason.  A  man  may  discover  this, 
but  he  cannot  invent  it.  We  do  not  even  claim  the  discovery.  It 
was  hit  upon  by  the  advanced  conceptions  of  the  Alexandrian  phi- 
losox)hy,  which  you  have  slain  and  put  from  you  as  the  most  execra- 


602  MYSTERY. 

ble  object  pertaining  to  religion.  You  have  chosen  instead  a  prin- 
ciple of  belief  that  admitted  just  enough  of  explanation  to  encompass 
a  perverted  idea  of  both  God  and  men,  and  then  have  fixed  that  idea 
as  an  unchangeable  standard  of  idolatry,  to  which  all  nations  and  fu- 
ture ages  are  to  yield  obedience.  But  how  did  the  spirit  of  reform 
''return  to  fight  against  the  prince  of  Persia?"  It  must  be  borne 
in  mind  that  he  had  achieved  one  great  object  in  practical  doctrine, 
but  had  been  resisted  one  and  twenty  days  before  he  could  consum- 
mate that,  and  place  himself  in  the  majesty  of  position  in  which  he  is 
represented  to  Daniel.  Now  he  will  return  to  his  work  in  another 
sphere,  viz.,  that  of  matters  of  belief,  in  which  he  expects  the  oppo- 
sition of  this  same  prince.  Then  the  question  is  pertinent :  How 
did  this  ''fight"  manifest  itself  from  the  time  of  1526?  We  say 
that  it  commenced  about  that  time,  and  was  a  visible  fact  through 
the  sentiments  of  TJnitarianism  and  Universalism  as  opposed  to  the 
perverted  principle  ruling  in  relation  to  theoretical  matters  of  the 
Bible.  The  facts  will  show  that  from  about  that  time  the  liberty  ac- 
corded by  the  Lutheran  movement  had  admitted  these  long-restrained 
sentiments  to  appear  in  the  scene  of  the  contest,  and  that  then  began 
a  fight  more  particularly  for  matters  of  belief.  This  showed  that  the 
spirit  of  reform  had  returned  to  the  contest,  but  in  another  sphere. 
How  was  he  received  ?  His  further  language  in  the  figure  of  the  type 
is  a  fair  index.  He  saj^s  :  "  And  when  I  am  gone  forth,"  that  is,  to 
fight  with  a  perverted  principle  of  belief,  "  the  king  of  Grecia  shall 
come."  Here,  then,  we  perceive  that  the  king  of  Greece  is  inter- 
ested ;  for  he  had  subjected  that  dominion,  and  felt  responsible  to 
preserve  it  for  himself,  as  he  had  broken  and  humiliated  it.  It  ap- 
pears, too,  that  the  prince  ruling  in  the  Persian  division  was  of  the 
same  mind,  having  accepted  a  situation  under  the  authority  of  the 
Grecian  influence.  But,  to  speak  more  in  the  spiritual  application, 
the  import  of  the  king  of  Greece  coming,  would  mean  the  revival  of 
church  authority  in  the  sphere  of  particular  church  organization.  It 
is  evident,  too,  that  if  the  great  horn  of  church  authority  was  broken, 
and  four  stood  up  in  its  place,  and  that  a  modified  church  authority 
was  one  of  them,  then  the  particular  king  of  Greece,  now  purport- 
ing to  be  coming,  must  have  come  from  that  division  ;  because  it  was 
eminently  Grecian  still.  After  all,  it  was  not  the  same  king,  but 
one  rising  out  of  the  same  sphere  and  particular  division  as  that  as- 
signed to  church  authority.  As  we  have  got  both  the  situation  and 
the  time  before  us,  the  facts  of  the  time  will  show  what  manner  of 
king  it  was  that  now  moves  to  the  front  to  act  in  conjunction  with 
the  perverted  principle  of  belief,  and  oppose  the  spirit  of  reform. 
The  history  of  the  time  shows  that,  from  the  beginning  of  the  lib- 


MYSTERY. 


tJNIVERSITT 


eral  sentiments  above  spoken  of,  they  were  promptly  and  forcibly 
met,  first  by  the  Catholics,  who  esteemed  them  the  very  persona- 
tion of  the  spirit  of  the  reformation  which  had  given  them  so  much 
trouble  in  the  past,  and  now  made  their  appearance  as  soon  as  the 
front  forces  of  practical  doctrine  had  broken  the  way.  They  there- 
fore vented  all  the  fury  of  their  desperation  directly  toward  these 
sentiments ;  believing,  with  truth,  that,  whilst  so  doing,  they  were 
hitting  the  spirit  of  the  reformation  in  its  vital  parts,  and  thereby 
bringing  back  the  kingdom  for  themselves.  Protestantism,  on  ac- 
count of  its  similarity  of  belief  respecting  the  theoretical  question  of 
the  Bible  with  that  of  the  Catholics,  looked  upon  the  efforts  of  re- 
form in  this  sphere  as  a  reproach  to  its  own  movement,  and  soon 
became  as  bitter  a  persecutor  of  Unitarianism,  with  all  its  attending 
improvement  of  faith,  as  the  old  church  organization  itself.  Hence, 
from  both  quarters  of  church  authority,  the  forces  charged  upon  the 
new  sentiments ;  and,  with  what  effect,  let  the  persecuted,  restricted, 
and  contemned  sentiments  of  many  liberal  parties,  and  particularly 
that  of  Unitarianism,  tell,  as  viewing  their  wrongs  in  the  history  of 
the  past,  or  crying  from  the  ground  in  the  blood  of  their  martyrs, 
they  demand  that  the  judgment  shall  set  and  the  oppressor  be  re- 
moved. 

As  regards  the  particular  prince  or  king  of  Greece,  in  this  case, 
seeing  that  it  arises  from  the  department  of  Church  authority, 
and  seems  to  be  chief  of  many  forces  from  that  quarter,  if  not  of  the 
whole  range  of  Church  authority,  political  influence,  creed,  and 
centralization,  it  can  but  be  esteemed  another  perverted  principle 
of  general  Church  organization.  Another  devil,  if  you  will,  for  the 
fact  holds  good  that  it  is  chief  among  thjB  forces  of  a  perverted  notion 
concerning  doctrine,  the  proper  limits  and  powers  of  teachers  and 
bishops,  and  the  province  and  uses  of  Church  organization.  Yes, 
we  think  it  well  substantiated  that  a  perverted  idea  reigned  at  that 
time,  both  in  the  sphere  of  theoretical  province,  and  in  that  of  particu- 
lar Church  organization;  and  if  it  be  true  that  the  scriptures  have  con- 
densed in  the  one  idea  of  perversion  all  the  associations  that  attend 
the  terms  Dragon,  Satan,  and  Devil,  the  Church  of  the  time  must 
accept  the  unenviable  honor  of  having  given  us  a  general  manifesta- 
tion of  the  prince  of  this  world  and  the  power  of  darkness. 
This  is  not  all.  The  same  spirit,  still  holding  position  and  as- 
serting itself  against  the  rights  and  liberties  of  men  in  all  de- 
partments of  the  world's  moral  agency  in  these  last  times,  should 
be  esteemed,  as  in  truth  it  is,  that  enemy  who  in  past  times  has 
filled  this  world  with  bloodshed,  wrecked  the  foundation  of  faith, 
and  made  the  terrible  record  of  oppression  of  which  the  righteous 
have  to  deplore,  and  against  whom  it  has  been  mainly  directed, 


604  MYSTERY. 

We  will  now  call  attention  again  to  the  second  verse  of  the 
eleventh  chapter  of  Daniel.  In  this  verse  the  same  spirit  of  reform 
above  spoken  of  as  declaring  from  the  standpoint  of  actual  time,  in 
about  1526,  continues  to  say:  **  And  now  will  I  show  thee  the  truth. 
There  shall  stand  up  yet  three  kings  in  Persia,  and  the  fourth  shall 
be  far  richer  than  they  all ;  and  by  his  strength,  through  his  riches, 
he  shall  stir  up  all  against  the  realm  of  Grecia." 

From  that  time,  then,  there  were  to  be  three  controlling  princi- 
ples in  the  department  of  theoretical  doctrine  or  sphere  of  belief. 
We  are  to  understand  that  they  are  to  be  prominent  in  the  most 
active  scenes  of  Christianity,  in  the  latest  phases  that  Christian  ad- 
vancement and  party  division  can  present.  In  short,  if  Protestant- 
ism is  the  latest  phase  that  Christianity  presents,  we  should  expect 
that  these  controlling  kings,  or  doctrinal  principles,  arise  in  it,  as 
it  develops  and  controls  the  general  belief.  This  is  evident,  both 
from  the  significant  standpoint  assumed,  wherefrom  it  is  said  there 
shall  yet  arise,  and  from  the  very  nature  of  the  type  itself.  The 
nature  of  the  type  is  such  that  it  would  declare  the  kings  that 
arise  in  Persia,  and  how  many  there  shall  be.  If,  then,  this  man- 
ner of  type  applies  to  the  developments  of  Christianity,  and  especi- 
ally to  the  theoretical  department  of  it,  it  must  follow  that  the 
theoretical  principles  ruling  in  it  have  a  seat  where  the  latest  and 
most  active  seat  of  Christianity  exists.  This  should  be  the  case  if 
these  new  phases  of  Christianity  only  take  up  old  doctrines,  and 
give  them  a  more  leading  positon;  for  we  will  say,  for  instance,  that 
if  Protestantism  has  been  able  to  represent  the  most  active  scene  of 
religious  progress,  and,  in  doing  so,  has  brought  to  the  front  doc- 
trines which  were  not  specially  leading  ones  before,  and  now  makes 
them  the  controlling  features  of  its  faith,  then  those  doctrines  are 
reasonably  to  be  esteemed  new  kings  arising  in  the  spiritual  Persia. 

Well,  then,  what  three  have  been  so  particularly  brought  to  the 
front  by  the  system  of  Protestantism,  and  that  particularly  in  the 
sphere  of  theory  relating  to  Bible  teaching  ?  We  say  that  they  are 
the  leading  principles  expressed  by  the  terms  demoniacal  temptation, 
predestination,  and  eternal  punishment.  There  are  two  others,  viz., 
the  divinity  of  Christ  and  man's  perversion;  but  these  two  are  es- 
pecially appropriated  to  constitute  a  standard  in  the  sphere  of  church 
authority,  and,  therefore,  more  appropriately  belong  to  the  spiritual 
Grecia  in  these  latter  times.  We  have  already  made  reference  to 
these  as  the  component  parts  of  the  orthodox  principle  of  church 
union  and  government,  which  agree  with  the  "little  horn"  in  the 
eighth  chapter  of  Daniel.*     These  two  cannot  be  considered  as  dis- 

*See  page  59. 


MYSTERY.  605 

tinct  from  the  sphere  of  theory,  nor  yet  does  the  Tision  imply  that 
they  are,  as  will  be  seen  after  awhile.  But  they  are  so  intimately 
connected  with  the  department  of  particular  church  organization 
of  these  latter  times,  that  it  was  proper  to  make  some  distinction 
between  them  and  the  other  three,  even  though  these  two  also  relate 
to  the  sphere  of  Bible  theory. 

But  for  the  three  mentioned  above,  we  say  that  they  were  espe- 
cially asserted  in  the  Protestant  system  of  teaching.  The  opinion  of 
Luther  gave  one  of  them,  viz.,  that  of  the  doctrine  of  the  devil,  an 
impetus  that  fastened  it  upon  Protestant  faith,  though  no  special 
prominence  is  given  it  in  the  creed  of  Lutheranism.  The  other  two 
were  taken  from  a  subordinate  position  as  to  their  relation  to  the 
old  church  system,  and  by  the  efforts  of  the  celebrated  Calvin, 
who  was  bold  and  consistent  enough  to  give  literalism  its  full  scope, 
made  to  assume  the  character  of  spiritual  kings  in  modern  theology. 
Does  the  fact  hold  good  ?  "We  believe  it  does.  Then  behold  your 
kings,  and  maintain  your  allegiance  according  to  the  solemn  obliga- 
tions of  your  creed,  and  of  the  church  vows  you  have  taken.  But 
allow  us  to  say  that  we  esteem  these  kings  another  very  doubtful 
trinity,  whose  dominions  must  give  way  before  the  forces  that  should 
ever  be  supported  by  reason  and  revelation,  and  which  both  dis- 
cover and  maintain  a  principle  more  in  harmony  with  the  nature 
and  requirement  of  men  than  any  of  these  controlling  influences. 
In  this  idea,  too,  we  are  reminded  by  the  vision  that  even  another 
king  arising  in  the  sphere  of  theoretical  subjects,  is  declared.  This 
one  is  distinguished  apparently  from  the  other  three,  for  he  is  not 
at  first  enumerated  with  them.  The  account. says,  "there  shall 
stand  up  three  kings  yet  in  Persia,  and  the  fourth  shall  be  far  richer 
than  they  all."  If  there  were  only  three,  how  is  it  that  there  is  a 
fourth  ?  Simply  because  this  fourth  one  is  intended  to  be  distin- 
guished from  the  others  for  some  reason.  It  does  not  stop  here, 
but  in  the  next  verse  speaks  of  another  mighty  king  that  shall  stand 
up,  ruling  with  **  great  dominion,  and  doing  according  to  his  will." 
All  these  kings  are  indicated,  and  yet  it  is  only  the  country  of  Persia 
that  is  named.  From  this  fact,  it  appears  that  there  are  three  set 
of  kings  all  intimated,  or  expressly  declared,  to  arise  out  of  the 
sphere  of  theoretical  province  from  the  time  of  about  a.  d.  1526,  in 
the  active  department  of  the  Christian  Church  of  the  last  times. 

But  why  are  these  three  distinctions  made  in  the  controlling  prin- 
ciples of  the  Protestant  Church  in  its  sphere  of  theoretical  doctrine  ? 
"We  answer,  the  first  three  are  distinguished  separately  because  of 
arising  in  the  sphere  of  theory;  because  of  their  perverse  character, 
and  because  they  are  not  specially  paraded  as  other  theoretical  sub- 


606  MYSTERY. 

jects  to  be  test  questions  of  orthodox  faith  and  church  fellowship. 
The  second  distinction  indicated  by  the  term  of  *'  mighty  king,"  is 
because  this  principle  is  also  a  matter  of  theory,  but  is  somewhat 
related  to  the  spiritual  Greece  by  its  being  forced  as  a  test  ques- 
tion in  orthodox  faith  and  particular  church  organization.  The 
third  distinction,  noted  by  the  term  of  the  "fourth"  king,  is  evi- 
dently because  it  supposes  a  controlling  principle  also  in  the 
department  of  Bible  belief;  but,  that,  contrary  to  the  other  three 
enumerated,  and  contrary  to  the  mighty  king  ruling  with  great  do- 
minion, it  is  a  righteous  one,  which  shall  be  raised  up  and  be 
opposed  to  all  these,  and  in  fact  to  the  whole  realm  of  the  spiritual 
Greece,  viz.,  to  the  whole  sphere  of  particular  church  organization. 
"Why  so  ?  Because  the  latter,  in  the  first  place,  has  intercepted  the 
correct  principle  for  maintaining  a  purity  of  faith;  and,  in  the  sec- 
ond place,  has  made  its  four  divisions  of  church  authority,  political 
influence,  creed,  and  centralization,  to  unite  for  the  purpose  of 
treading  under  foot  and  destroying  the  legitimate  prince  and  prin- 
ciple of  scripture  philosophy.  This  is  the  statement  of  the  situa- 
tion and  prediction  of  the  vision.  It  is  strongly  suggestive  of  a 
restoration  of  old  forces,  and  of  the  resurrection  of  slain  princi- 
ples. It  is  at  least  a  hint  of  an  opposition  to  a  rule  that  is  perverse, 
and  is  declared  to  be  the  movement  of  riches  and  strength,  in  the 
spiritual  sense.* 

Now,  immediately  following  the  notice  of  this  king  of  strength, 
who  "  shall  stir  up  all  against  the  realm  of  Grecia,"  comes  the 
mention  of  this  *'  mighty  king"  whose  **  kingdom  shall  be  broken 
and  divided  toward  the  four  winds  of  the  heaven."  It  does  not 
say  in  express  terms  that  it  shall  be  this  fourth  king  of  Persia  which 
is  the  cause,  but  the  whole  situation  implies  it.  To  be  more  defi- 
nite, we  will  say,  then,  that  this  fourth  king  of  Persia,  having  riches 
and  strength,  and  stirring  up  all  against  the  realm  of  Grecia,  is  the 
principle  of  grace  in  th^  controlling  idea  of  universal  salvation,  and 
eminently  opposed  both  to  this  trinity  of  doctrines  explained  as  the 
three  kings  of  Persia  yet  to  come,  and  to  the  other  trinity  paraded 
in  the  orthodox  faith  and  Church  organization.  This  is  the  one 
who  shall  instigate  the  movement  of  chariots,  horsemen,  and  the 
many  ships  of  Chittim,  who,  **on  his  own  behalf"  and  without  his 
own  reproach,  shall  cause  the  reproach  offered  by  all  these  other  kings 
to  cease, f  and  who  shall  break  the  dominion  of  this  mighty  king,  and 
divide  it  *'  toward  the  four  winds  of  heaven."  Then,  if  we  are  to 
be  definite,  what  of  this  mighty  king,  and  how  shall  his  dominion 
be  divided  toward  the  four  winds?     We  have  already  explained 

•  See  pages  523  and  524.        t  See  pages  527  to  528. 


MYSTERY.  607 

that  the  idea  of  this  king  is  the  leading  feature  of  the  orthodox 
faith,  so  called,  and  which  to  be  summed  up  in  one  name,  as  it  is 
manifest  in  its  opposing  extremes  of  Christ's  excessive  exaltation 
and  man's  excessive  debasement,  may  be  called  the  divinity  of 
Christ.  It  is  not  only  a  mighty  king  and  controlling  principle  in 
modern  times,  in  both  the  sphere  of  theory  and  Church  organiza- 
tion, but  it  has  been  a  chief  captain  ever  since  an  overwhelming 
Church  union  hushed  the  spirit  of  Arianism,  and  broke  the  philoso- 
phy of  Origen  at  one  and  the  same  stroke.  Now,  a  kingdom  means 
both  the  king  and  his  support — it  means  both  the  king  and  the 
sphere  of  his  authority.  The  sphere  of  this  king  is  the  excessive 
exaltation  of  Christ,  as  is  evident  by  the  fact  that  it  is  there  that 
the  divinity  of  Christ  as  a  principle  is  maintained.  But  you  de- 
mand to  know  how  it  is  that  the  principle  of  grace  and  salvation  is 
opposed  to  the  excessive  exaltation  of  Christ?  You  are  of  the 
opinion  that  the  scriptures  teach  that  he  must  be  exalted  above  all 
subordinate  powers  in  heaven  and  earth,  and  must  so  reign  until  he 
has  put  down  all  authority.  Grant  that  they  do  so  teach,  but  re- 
member that  Christ  is  the  reputed  savior  of  the  world  in  general, 
and  of  men  in  particular.  Then,  in  connection  with  this,  be  con- 
scious, for  once,  that  your  extremes  have  both  clouded  the  nature 
of  men  and  the  face  of  the  Eternal  God,  making  Christ  do  violence 
to  Him  by  whom  he  is  sent,  and  to  the  objects  whom  he  is  sent  to 
save.  Therefore,  if  his  mission  be  that  of  salvation  to  men  in  par- 
ticular, he  must  commence  at  the  point  where  the  controlling  prin- 
ciples of  the  times  have  most  effectually  beset  the  hopes  and  aspira- 
tions of  men,  by  severing  them  from  his  own  image  and  glorious 
attainment,  and  left  them,  to  all  intents  and  purposes,  lost  to  the 
same  possibilities.  If,  then,  the  situation  is  such  that  his  own 
exaltation  is  both  an  offense  to  high  heaven  and  a  disparagement  to 
the  nature  of  those  whom  he  is  to  save,  he  must  make  it  his  first 
work  to  seize  upon  that  principle  which  so  opposes  and  exalts,  and 
which  is  so  well  calculated  to  destroy  man  by  its  contempt,  and  Christ 
by  its  flattery. 

And  suppose  the  aspect  of  salvation  in  the  last  times  is  that  of 
both  God  and  Christ  drawing  near  to  judgment  ?  Suppose  that  the 
revelation  of  the  covenant  of  grace  means  first  to  slay  among  the 
servants  who  have  not  conducted  wisely,  but  have  praised  with  a 
loud  voice  to  the  curse  of  God,  Christ,  and  men,  and  then  to  seek 
the  wicked  unto  whom  the  secret  of  universal  salvation  has  come, 
to  find  them  with  no  effort  or  disposition  to  reform  ?  If  it  be  pos- 
sible that  grace  and  salvation  may  be  manifest  in  this  way  in  the  last 
times,  then  this  mighty  king — this  excessive  exaltation  of  Christ — 


608  MYSTERY. 

must  be  broken  in  the  first  demonstration  of  salvation.  But  bow 
divided?  Toward  the  four  quarters  of  the  spiritual  heaven,  viz., 
with  reference  to  cause,  effect,  good,  and  evil.*  If  the  king  be  the 
doctrine  of  the  divinity  of  Christ,  and  if  the  kingdom  be  the  ex- 
cessive exaltation  of  Christ,  then  we  will  give  of  it,  first,  to  God,  the 
first  cause.  Secondly,  to  the  effect  of  that  first  cause,  even  man, 
whose  nature  has  been  debased  by  the  reign  of  this  king;  and, 
whereas,  man  has  been  considered  perverted  and  vile,  he  shall  be 
exalted  to  the  very  same  nature  as  that  of  Christ.  Thirdly.  Some 
of  this  rule  may  be  allowed  with  reference  to  the  past,  for  it  may, 
indeed,  have  been  well,  when  Christianity  was  struggling  for  life, 
and  opposed  to  the  prejudices  of  the  empire  and  the  world,  to 
magnify  the  person  and  nature  of  Christ  to  at  least  an  equal  stand- 
ing with  the  kings  which  had  been  enrolled  among  the  gods.  It 
may  have  been  expedient,  when  the  spirit  of  religion  was  so  hostile 
to  the  popular  heathen  religion,  and  had  called  down  upon  it  an 
intention  to  exterminate  its  very  existence;  that  it  should  be  pre- 
sented to  the  Roman  people  in  a  likeness,  which,  if  it  did  not  secure 
a  share  of  the  popular  worship,  would  at  least  somewhat  disarm 
and  modify  the  feelings  of  an  enraged  people.  It  even  seemed 
wise  and  politic  for  the  time  being  that  the  mighty  works  and  lofty 
office  of  the  savior  should  both  eclipse  the  grandest  conceptions  of 
deified  human  beings  of  which  the  heathen  could  boast,  and  the 
opposing  facts  of  human  origin  and  weakness.  It  was  necessary  to 
put  some  argument  in  the  mouths  of  the  advocates  who  pleaded 
for  toleration  toward  the  persecuted  adherents  of  Christianity.  The 
excessive  exaltation  of  Christ  served  the  purpose;  for  by  it  they 
could  show  to  the  hostile  forces  of  the  heathen  world  that  they 
were  but  warring  against  a  likeness  of  their  own  faith,  and  against 
the  principle  of  sacrifice  and  worship  so  long  held  sacred  and  be- 
lieved to  be  at  the  foundation  of  national  prosperity,  viz.,  that  one 
of  the  gods  should  make  a  great  sacrifice  for  the  people  and  obtain 
an  ascendency  over  mere  local  powers  and  subordinate  deities.  At 
least,  they  could  plead  that  this  was  the  same  principle  of  faith  that 
preserved  the  empire  from  ruin  by  conciliating  the  spirits  of  extinct 
heroes,  who,  being  stationed  among  the  gods,  were  demanding  some 
acknowledgment  for  the  possession  of  their  former  sphere  of  action 
and  mighty  conquests. 

We  say  some  portion  of  this  kingdom  may  be  allowed  toward  the 
north,  viz.,  as  having  accomplished  some  good.  Not  only  may  it 
be  allowed  as  regards  the  past,  but  as  applies  to  the  present  and 
future.     But  as  applies  to  the  present  and  future,  the  exaltation  of 

*See  page  182. 


^  MYSTEEY.  609 

Christ  is  because  of  office  and  not  because  of  special  divine  nature 
differing  from  other  men.  The  fact  is,  this  divided  kingdom  for  the 
future  is  not  to  the  "  former  posterity,  nor  according  to  the  domin- 
ion which  he  ruled,  for  it  is  plucked  up  for  others  besides  those." 

Finally,  broad-spread  perversion  and  general  evil  require  a  cen- 
tralized power  in  the  office  of  the  Messiah  as  the  chief  agent  of  God 
in  the  earth,  and  the  executive  demands  of  judgment  and  justice 
preserve  the  exalted  position  of  Christ  as  a  rod  of  strength  for- 
ever. This  is  a  manifest  destiny  that  cannot  be  done  away  by  the 
fact  of  bringing  Christ  back  to  his  proper  relation  to  God,  religion, 
and  men,  and  even  depriving  him  of  every  appearance  of  a  nature 
that  in  any  way  differs  from  his  fellows.  The  disposition  of  the 
question  of  evil  shall  divide  toward  the  spiritual  south,  but  not  ac- 
cording to  the  former  dominion,  nor  yet  to  the  posterity  whose 
features  are  so  marked  with  the  associated  influences  of  predestina- 
tion, demoniacal  temptation,  and  eternal  punishment.  The  adjust- 
ment of  the  question  of  evil  preserves  the  exaltation  of  Christ,  but 
it  preserves  it  in  a  sphere  where  predestination  is  most  conspicuous 
as  a  determination  of  the  divine  mind  to  save  all  creatures  and 
bring  them  out  of  the  difficulties  incident  to  the  weaknesses  of  their 
nature,  and  to  the  natural  perversions  besetting  it.  It  is  an  exalta- 
tion of  Christ  that  presents  him  in  sympathy  with  the  divine  pur- 
pose, and  in  harmony  with  that  necessity  of  divine  government 
which  employs  the  principle  of  punishment  to  all  eternity,  in  order 
that  the  free  will  of  the  creature  may  be  influenced;  and  it  is  an 
exaltation  which  is  authorized  by  the  covenant  of  grace  and  salva- 
tion to  bring  the  question  of  demoniacal  temptation  within  the  reach 
of  man's  natural  vision  and  powers,  and  make  him  responsible  for 
his  own  acts,  whilst  at  the  same  time  it  enlightens  him  to  the  fact 
that  all  devils  have  their  germ  of  life  in  the  mere  perversion  of  par- 
ticular or  general  faculties,  in  misused  systems  and  principles,  and 
in  changed  and  distorted  theories  and  doctrines.  Finally,  there 
shall  remain  for  the  purpose  of  judgment  that  that  shall  be  more 
prompt  and  terrible  than  ever  before,  because  of  a  revelation  of 
truth  which  exposes  the  secret  of  the  divine  mind,  and  finds  not  an 
answering  response  in  sympathy  and  effort  with  the  divine  purpose. 
Can  we  live  and  prosper  with  this  division  of  the  kingdom  of  the 
*' mighty  kiag?"  No,  you  say;  if  this  is  so,  we  will  rebel  and 
resist  to  the  last.  It  is  well ;  you  also  accept  that  destiny  that  shall 
make  the  resurrection  of  the  just  to  be  attended  with  the  grand 
contest  that  shall  bring  the  forces  together,  and  cause  spiritual  fire 
and  blood  to  mingle,  where  the  voices  of  lightning  and  tempest  are 
heard,  and  where  the  heaving  earth  and  passing  heavens  thunder 
39 


610  MYSTERY. 

out  the  awful  realities  of  judgment.  Pass  to  the  left  and  take  posi- 
tion. Display  your  banner  that  is  already  crimsoned  with  the  blood 
of  the  just,  and  make  a  last  fight.  You  always  speak  contemptu- 
ously of  first  causes  and  visible  means  ;  but  it  is  God  who  conducts 
the  battle  now,  in  secret,  with  a  visible  intention  of  reform.  It  is 
the  purpose  of  the  covenant  of  grace.  It  is  the  destiny  of  the  time, 
which  shall  gather  those  same  forces  of  zeal,  art,  intelligence,  and 
virtue,  which  have  enabled  you  to  triumph  over  the  host  of  heaven, 
and  shall  bring  them  in  battle  array.  All  their  spears  are  sharp; 
all  their  allies  are  strong.  The  times  are  propitious ;  the  stars  fight 
against  you  in  their  courses.  Now,  the  demand  comes  once  more, 
and  for  the  last  time,  "  let  my  people  go,"  for  if  in  this  night  the 
blood  of  the  Lamb  you  have  denied  be  not  upon  your  habitations  as 
a  mark  of  salvation,  you  shall  fall  down  with  the  slain,  and  pass 
away  to  the  chamber  of  darkness,  until  the  times  pass  over  you  and 
change  again. 

Having  now  fully  considered  the  parts  of  this  vision  which  were 
passed  over  in  treating  of  the  reign  of  spiritual  kings  of  the  north 
and  south,  we  will  turn  to  other  parts  of  the  sacred  writing  to  show 
that  a  perverted  condition  of  doctrine  is  predicted  as  a  reality  of 
the  latter  times. 

We  now  invite  attention  to  the  thirteenth  chapter  of  Kevelation. 
It  is  the  apostle  John  who  is  speaking,  and  who  says:  "I  stood 
upon  the  sand  of  the  sea,  and  saw  a  beast  rise  up  out  of  the  sea, 
having  seven  heads  and  ten  horns,  and  upon  his  horns  ten  crowns, 
and  upon  his  heads  the  name  of  blasphemy."  Then  he  goes  on  to 
say  that  the  "  beast  was  like  unto  a  leopard,  and  his  feet  were  as 
the  feet  of  a  bear,  and  his  mouth  as  the  mouth  of  a  lion."  These  last 
descriptive  terms  appear  to  revert  to  the  vision  of  Daniel,  where  the 
figure  of  a  lion,  bear  and  leopard  are  used,  and  which  has  already 
been  explained.*  It  seems  that  in  this  case  the  figure  is  more  gen- 
eral ;  and  by  its  reference  to  those  others,  as  embodied  in  this  one, 
it  would  include  them.  It,  however,  makes  particular  mention  that 
this  beast  is  like  a  leopard.  If,  then,  we  are  justified  in  believing 
that  reference  is  made  to  the  vision  of  Daniel  where  that  figure  is 
used  to  present  one  of  Daniel's  spiritualities,  we  have  to  turn  to 
the  explanation  of  what  the  figure  of  the  leopard  means  in  order  to 
perceive  the  likeness.  The  leopard  in  that  case  is  explained  to  mean 
misapprehension  of  good  or  duty.  To  suppose  this  figure  still  more 
general,  and  yet  to  indicate  a  likeness  to  the  above  reality,  we  could 
not  expect  it  to  denote  anything  less  than  a  general  misapprehension 
of  truth.     "We  are  impelled  to  this  rapid  conclusion  by  the  force  of 

*  See  pages  387  to  415,  and  page  402  particularly. 


MYSTERY.  611 

evidence  already  adduced  on  the  subject  of  a  general  perversion  of 
doctrine.  But  let  us  apply  the  idea,  and  see  whether  or  not  it  is 
correct.  Misapprehension  of  truth  is  more  comprehensive  than  a 
mere  misapprehension  of  duty  ;  the  latter  may  be  confined  more  to 
practical  requirements  and  enjoyment,  and  less  comprehensive  of 
theoretical  matters  ;  whereas  the  former  supposes  error  in  both  the 
practical  and  theoretical  sphere ;  but  inasmuch  as  what  is  duty  and 
what  is  true  are  closely  related,  we  say  that  a  general  misapprehen- 
sion of  truth  is  "  like"  a  misapprehension  of  duty.  The  figure  pur- 
porting to  be  general  begins  to  connect  itself  with  perverted  princi- 
ples, already  explained  to  be  universally  prevalent.  Thus  the  **  feet 
of  a  bear,''  if  the  bear  is  allowed  to  be  severity  of  punishment,  as  is 
explained  of  the  figure  in  Daniel's  vision,*  will  mean  that  the  mis- 
understanding alluded  to  seems  to  have  a  foundation  in  this  feature 
of  severity.  This  is  true  as  applies  to  the  general  misapprehension 
of  truth,  of  which  we  have  had  so  much  to  say.  There  is  more  of 
terror,  excommunication,  restriction,  violence,  and  unconditional 
duration  of  torment  in  the  systems  of  the  times  than  is  either 
comely  or  true ;  and  so  much  that  it  may  be  said  the  whole  fabric 
of  misconception  of  God's  character  and  purpose  is  moved  along  by 
it,  so  that  in  that  foundation  it  misrepresents  the  Creator,  and  does 
violence  to  the  hopes,  nature,  and  destiny  of  the  creature. 

Then,  says  the  vision,  his  *'  mouth  is  as  the  mouth  of  a  lion."  If, 
indeed,  the  reference  is  made  to  Daniel's  vision,  and  that  has  been 
explained  correctly,  this  will  mean  that  the  general  misapprehen- 
sion of  truth  makes  its  declaration  through  a  feature  of  doctrine 
that  is  idolatrous. f  This  is  true  as  a  matter  of  Unitarian  opinion, 
at  least,  and  we  claim  it  is  the  situation  according  to  the  sentiment 
of  the  scriptures. 

"  The  dragon  gave  him  his  power  and  his  seat,  and  great  author- 
ity." Just  so  ;  we  claim  that  it  is  perversion  which  is  the  primary 
cause  and  continual  maintenance  of  misapprehension — not  the  per- 
version of  Adam,  but  that  which  intrudes  itself  in  the  most  natural 
way  in  the  course  of  the  centuries,  and  in  the  circumstances  of  life, 
human  nature  and  progress. 

But  in  order  that  we  may  have  all  the  assistance  that  the  book  of 
Bevelation  affords  concerning  this  beast,  we  also 'invite  the  reader  to 
the  seventeenth  chapter.  This  same  figure  is  there  brought  up  with 
more  definite  description.  In  this  chapter  the  angel  proposes  to  de- 
fine the  heads  and  horns,  and  to  give  an  index  to  his  final  destiny. 

He  says:  "The  beast  which  thou  sawest,  was,  and  is  not,  and 
shall  ascend  out  of  the  bottomless  pit."    Now,  taking  this  in  con- 

*See  page  397.  tSee  page  397. 


612  MYSTERY. 

nection  with  what  have  been  the  facts  of  past  history,  it  will  give 
some  index  to  the  application.  At  the  time  of  John  we  are  to  under- 
stand *'  he  is  not."  That  is,  not  in  the  full  sense ;  for  in  the  latter 
part  of  the  verse  which  says,  "  he  is  not,"  it  adds  :  "  and  yet  is." 
Now,  the  time  of  John  the  apostle  is  eminently  one  of  pure  doctrine 
and  true  conception  of  the  Messiah  mission,  as  well  as  of  the  spirit- 
ual city  whose  foundations  are  righteous  principles  and  whose  gates 
are  a  correct  and  practical  sentiment  of  scripture  doctrine.*  For 
this  reason  at  that  time  *'  he  is  not,"  and  yet  *'  he  is,"  when  it  is 
considered  how  general  is  the  application  of  the  figure.  We  are  to 
understand,  it  seems,  that  he  is  not,  because  the  authoritative  relig- 
ion of  the  times  preserves  a  general  aspect  of  truth,  as  was  intended 
by  the  spiritual  commandment.  It  was  said  that  *'  he  is ;"  because 
there  were  parties  laboring  under  the  impression  that  the  covenant 
of  God  must  be  maintained  in  the  literal  channel  which  the  Jews 
expected  and  demanded ;  so  that  with  them  and  all  others  of  like 
mind  "he  is,"  or  was  at  that  time. 

But  how  and  when  was  this  beast  in  the  full  sense  before  that 
time,  as  is  denoted  by  the  term  "was?"  We  answer,  when  the 
covenant  was  committed  to  the  Jews,  and  when,  under  the  terms 
and  authorized  acts  of  that  covenant,  they  mistook  the  meaning  of 
both  the  law  and  the  office  of  their  nation.  But  what  time  in  their 
history  did  this  begin  to  be  the  case  ?  To  this  we  answer,  that  the 
circumstances  attending  the  possession  of  Canaan  were  well  calcu- 
lated to  confirm  them  into  a  misapprehension  of  the  terms  of  the 
covenant  as  well  as  its  spirit  and  general  character. 

The  main  feature  of  those  circumstances  was  the  extermination 
of  the  Canaanites  and  the  possession  of  their  country.  In  the  first 
place,  to  reconcile  that  act  of  the  divine  commandment  with  the 
feelings  of  modern  Christianity,  we  say,  that  doubtless  it  was  an 
expedient  of  absolute  necessity,  in  order  to  get  a  healthy  example 
established.  So  powerful  are  the  influences  of  outward  example 
and  association,  that  when  the  whole  world  was  given  to  idolatry 
and  to  perverted  conduct,  it  was  virtually  impossible  to  inaugurate 
a  reform;  for  the  principle  involved  in  association  by  whicK  conduct 
is  modified  and  controlled,  is  as  sure  as  the  law  of  gravity  that 
makes  all  smaller  bodies  to  be  overcome  by  the  greater.  The  peo- 
ple of  Israel  could  not  be  secured  in  the  proper  situation  by  re- 
maining in  Egypt,  even  if  the  king  had  suffered  them  a  place, 
neither  could  they  find  an  unsettled  country  near  by  or  afar  off,  to 
which,  under  the  circumstances,  they  could  be  led.  Then,  it  seems, 
the  Canaanites  had  corrupted  themselves  above  all  people  of  th^ 

*See  page  558  to  570. 


MYSTERY.  613 

I 
time,  and  with  their  strength  and  favorable  situation  of  climate  and 
soil,  as  well  as  central  position,  they  promised  at  no  future  day  to 
exert  a  baneful  influence  upon  all  surrounding  nations,  and  finally 
necessitate  a  general  destruction. 

Besides,  we  judge  that  the  Almighty,  being  fully  conversant  with 
all  these  things,  and  determined  in  the  final  happiness  of  all  His 
creatures,  thought  it  a  small  thing  on  the  part  of  those  who  were  so 
antagonistic  to  His  purpose  that  they  should  yield  a  temporary  life 
of  perversion,  to  the  eternal  requirements  of  the  world,  and  to  the 
general  good  of  all. 

In  addition  to  this,  we  think  that  under  a  perverse  reign  of  the 
passions,  such  as  characterized  the  Canaanites,  that  deadly  contests, 
slaughter,  and  death,  were  to  them  a  scene  of  comparative  enjoy- 
ment to  what  these  things  are  to  the  virtuous  and  cultivated  people 
of  modern  times.  It  is  probable  that  their  children  delighted  in 
bloody  deeds  and  cruelty,  and  both  laughed  and  gnashed  on  their 
assailants  as  they  suffered  the  affliction  of  death.  There  was  cer- 
tainly predominant  the  brutal  instincts  which  blunt  the  finer  feelings 
of  our  natures,  and  make  less  terrible  the  acts  of  violence  to  our 
relatives  or  to  ourselves.  Nevertheless,  there  were  enough  of  hor- 
rors, and  it  must  be  placed  in  that  measure  that  the  wicked  fill  up 
and  precipitate  upon  the  world  in  all  ages.  For  our  own  part,  we 
interpret  the  act  as  an  enlightened  policy  of  a  divine  and  benev- 
olent government  in  the  interests  of  all.  * 

Now,  it  is  safe  to  say  that  the  Israelites  did  not  consider  this. 
They  believed,  indeed,  that  it  was  for  the  purpose  of  establishing 
better  principles;  but  when,  after  a  while,  they  saw  those  nations 
cast  out,  and  looked  back  at  the  promise  to  Abraham's  seed,  were 
disposed  to  the  most  literal  view  of  their  privileges.  But  the  mis- 
apprehension agreeing  with  the  beast  was  fully  established  when  the 
Jews,  mistaking  the  aggressive  policy  that  gave  them  the  posses- 
sion of  Canaan,  concluded  that  their  mission  was  confined  to  the 
limits  of  race ;  or  that  any  race  of  people  would  be  exterminated 
for  the  mere  sake  of  another.  That  they  did  have  this  impres- 
sion is  quite  evident,  and  that  it  received  its  first  grand  confirma- 
tion when  they  realized  prosperity  at  the  expense  of  others,  is  equally 
apparent.  That  this  impression  was  a  misapprehension  of  truth  we 
now  invite  the  reader  to  believe.  And,  further,  that  when  this  was 
attended  with  straightened  views  of  the  literal  ceremonial  command- 
ment, and  was  made  a  test  point,  on  which,  with  that  ceremonial 
duty,  the  world  were  to  perceive  the  blessing  and  promise  of  Abra- 
ham, then  the  beast  that  was,  was  reigning  in  great  authority 
before  the  eyes  of  all  nations.     Thus  we  perceive  the  beast,  not 


614  MYSTERY. 

only  in  its  time  of  prosperity  in  the  former  ages  and  institution  of 
Church  authority,  but  we  also  discern  the  most  remarkable  era  of 
his  commencement. 

The  beast  to  be,  in  the  full  sense,  supposes  that  it  is  a  misappre- 
hension of  truth,  possessing  the  authoritative  religion  of  the  time. 
It  was  in  this  full  sense  apparent  under  the  Jewish  church  institu- 
tion and  national  organization. 

Now,  the  vision  says,  at  the  time  of  John  ''  he  is  not,"  but  "  shall 
arise"  out  of  the  bottomless  pit  and  go  into  perdition.  If,  there- 
fore, he  is  to  be  again  after  that  time,  and  in  the  full  sense,  it  will 
mean  simply  that  the  authoritative  religion  of  the  time,  viz., 
Christianity,  is  also  to  be  possessed  with  a  general  misunderstand- 
ing concerning  what  is  really  true.  But  with  reference  to  Christi- 
anity, this  beast  "  ascends  out  of  the  bottomless  pit."  The  term 
"  bottomless  pit,"  whatever  its  origin,  means,  at  least,  the  sphere  of 
base  influence.  If  this  idea  is  applied  to  the  besetments  of  early 
Christianity,  wherein  the  uprising  against  it  was  nothing  less  than 
the  lower  order  of  sentiments  possessing  the  heathen  world  for  ages, 
it  will  suggest  the  full  application  in  the  facts  of  sensuality  and 
literalism  against  the  spirit  of  Christianity.*  That  it  is  this  which 
was  the  primary  cause  of  a  misapprehension  of  truth  in  the  Christian 
church,  is  very  evident.  This  we  have  already  argued  on  other 
subjects,  where,  if  it  is  admitted  as  a  fact,  it  must  apply  in  this  case. 

After  indicating  the  origin  of  the  beast,  as  manifest  in  connection 
with  Christianity,  the  vision  goes  on  to  particularize  the  heads  and 
horns. 

In  explaining  of  the  heads,  it  makes  them  to  connect  with  five 
kings  that  had  fallen,  one  that  was  at  that  time,  and  one  that  was 
to  come.  Now,  the  scene  of  this  misapprehension  being  already 
intimated  to  be  in  the  institutions  of  Judaism  and  Christianity,  the 
kings  that  had  fallen  at  that  time,  and  which  are  purporting  to  be 
the  heads  of  this  beast,  must  be  those  controlling  principles  which 
were  remarkable  of  Judaism  as  a  religious  institution,  as  well  as 
being  a  seductive  ground  on  which  misapprehension  centers  its 
manifest  power.  Let  us  see;  we  will  enumerate:  special  prerog- 
ative, regular  succession,  deputed  authority,  physical  power,  and 
extreme  mission.  These  had  been  controlling  principles  in  the 
system  of  the  Jewish  faith;  and  all  of  which  in  the  course  of  events, 
and  especially  by  the  introduction  of  the  Christian  faith,  had  been 
virtually  and  practically  denied  in  the  misfortunes  of  the  nation, 
and  events  of  the  time  of  John,  the  revelator.  So,  being  set  aside, 
they  were  spiritually  fallen.     At  least  as  regards  the  connection  be- 

%  ♦  See  pages  545  to  547. 


MYSTERY.  615 

tween  Jewish  and  Christian  systems,  this  was  the  case.  As  regards 
the  authoritative  mission  of  the  Jews,  these  principles  could  no 
longer  be  exercised  by  them,  and  therefore  were  fallen  with  the 
nation,  unless  maintained  by  the  new  system. 

Now,  special  prerogative  means,  as  pertaining  to  the  authoritative 
religion,  a  special  commission  to  a  certain  people,  upholding  them 
as  divine  agents.  Eegular  succession  means  the  order  and  line  of 
priests  and  kings  notable  of  the  old  system.  Deputed  authority 
relates  to  subordinate  commissions,  wherein  priest  or  king  grants 
the  privilege  of  acting  in  the  sphere  of  religion.  Physical  power 
means  national  existence.  An  extreme  mission  denotes  an  author- 
ity to  subjugate  all  opposing  powers,  as  the  occasion  of  strength 
and  influence  shall  offer. 

The  circumstances  in  which  the  Jewish  system  was  placed  about 
the  time  of  John,  the  apostle,  left  the  claim  to  the  exercise  of  those 
principles  of  no  consequence  to  the  world  at  large,  and  for  this  rea- 
son they  could  not  in  the  full  sense  be  considered  as  existing.  But 
the  vision  adds,  after  speaking  of  the  five  that  had  fallen,  "  one  is;" 
and  this  suggests  that  the  description  has  brought  us  to  a  stage  of 
church  history  that  has  given  occasion  to  already  enumerate  its  con- 
trolling principles  whilst  treating  of  other  subjects — that  is,  that 
from  the  time  of  John  we  have  already  defined  what  general  prin- 
ciples ruled  in  the  church,  especially  in  that  department  the  most 
susceptible  of  religious  misapprehension,  viz.,  the  sphere  of  practi- 
cal church  interests  and  particular  church  organization.  The  king 
that  ruled  in  the  time  of  John  was  that  of  proselyting.  This,  how- 
eyer,  is  but  another  name  for  instruction,  as  agrees  with  the  river 
that  went  out  of  Eden,*  and  but  another  name  for  the  occasion  of 
church  authority  already  explained  to  agree  with  the  great  horn  of 
the  goat  in  one  of  Daniel's  visions. f 

After  proselyting,  or  instruction,  or  church  authority,  as  the  term 
may  be  chosen,  for  they  all  agree  in  one,  comes  that  general  princi- 
ple of  political  influence  making  the  seventh  king,  which  was  to 
**  continue  a  short  space."  Then  the  eighth,  which  the  vision 
makes  particularly  to  connect  with  the  beast,  hits  upon  the  object 
of  general  creed,  thereby  showing  that  it  is  there  that  'the  general 
misapprehension  is  centered.  "  The  beast,  that  was  and  is  not, 
even  he  is  the  eighth,  and  is  of  the  seven."  Therefore,  we  are 
to  understand  that  it  is  mainly  by  giving  prominence  to  these 
controlling  principles  of  special  prerogative,  regular  succession, 
deputed  authority,  physical  power,  extreme  mission,  church  author- 
ity, and  political  influence,  that  we  have  the  misapprehension  that 

*  See  pages  59  and  60 .  t  See  pages  585  to  590. 


616  MYSTERY. 

is  centered  in  the  general  creed  as  a  matter  of  fact;  because  the 
eighth  is  declared  to  be  derived  from  the  seven.  But  suppose, 
now,  we  have  hit  upon  the  cause,  semblance,  and  head  divisions  of 
this  beast,  centered  in  the  seven  controlling  principles  enumerated, 
and  in  church  creed  as  colored  and  impregnated  with  the  literalism 
of  the  sensual  element.  Must  it  not  immediately  follow  that  the 
horns  of  this  beast  are  the  leading  ideas  of  doctrine  which  result 
from  misapprehension,  which  belong  particularly  to  church  creed, 
and  which  are  prominent  against  the  more  liberal  distinction  of 
Christianity  ?  In  order  that  we  may  have  the  whole  form  and  idea 
before  us,  so  that  we  may  make  further  application,  we  give  a  list 
of  forces  that  apparently  agree  with  the  figure  of  the  beast : 

Beast Misapprehension  of  Truth  centered  in  Creed. 

Seven  Heads.  .Special  Prerogative. 
Regular  Succession. 
Deputed  Authority. 
Physical  Power. 
Extreme  Mission. 
Church  Authority. 
Political  Influence. 

Horns Divinity  of  Christ. 

Extraordinary  Faith. 
Extraordinary  Atonement. 
Eternal  Punishment. 
Predestination. 
Perversion  of  Men. 
Demoniacal  Temptation. 
Extraordinary  Conversion. 
Limited  Salvation. 
Conditional  Immortality. 

If  these  are  not  the  heads  and  horns  of  this  beast,  they  are  at 
least  a  very  near  approach  to  them,  as  we  shall  see  by  comparing 
further. 

"  The  ten  horns  which  thou  sawest,"  says  the  vision,  "  are  ten 
kings  which  have  received  no  kingdom  as  yet,  but  receive  power  as 
kings  one  hour  with  the  beast."  From  the  standpoint  of  time  in 
which  the  book  of  Revelation  was  given,  these  principles  agreeing 
with  the  horns,  could  not  have  been  considered  as  having  a  con- 
trolling influence,  but  it  was  in  after  time  that  they,  one  after  another, 
came  into  bold  view  in  the  midst  of  the  popular  creed.     The  whole 


MYSTERY.  617 

list  was  not  completed  until  recently.  For  instance,  we  do  not  hear 
of  the  idea  of  the  annihilation  of  the  wicked  (which  means  con- 
ditional immortality)  as  a  doctrine,  until  quite  a  late  period.  This 
fact  may  present  the  proper  explanation  to  that  sentence  that  de- 
clares that  these  kings  "  receive  power  as  kings  one  hour  with  the 
beast."  From  this,  it  appears  that  the  time  of  their  power  as  kings, 
in  the  full  sense,  is  not  reckoned  until  they  are  all  come  in,  so  as 
to  take  place  together.  Otherwise,  these  kings,  or  some  of  them 
rather,  could  have  appropriately  been  said  to  have  power  with  the 
beast  for  over  a  day  of  the  largest  scope  of  mystical  time  the  Bible 
notes.  Why  so  ?  Because  some  of  those  principles  appeared  as 
controlling  influences  at  a  very  early  stage  of  Christianity;  and  from 
Constantino  to  about  1580  comprehends  a  whole  day  of  the  great 
time,  we  are  to  judge  the  Bible  notes  under  the  figure  of  a  day  or 
year.*  It  must  be,  therefore,  that  this  hour  is  reckoned  in  this 
great  time,  but  that  it  does  not  commence  until  all  the  kings  have 
come  to  their  place  in  the  church  doctrine.  If  this  be  so,  the  hour 
cannot  be  reckoned  definitely,  because  the  day  in  which  it  comes  is 
since  1580,  and  we  have  only  a  portion  of  it  expired;  and,  not 
knowing  the  end  in  actual  time,  we  cannot  reckon  the  hour  of 
actual  time  in  it.  The  best  we  can  do  is  to  make  a  somewhat  in- 
definite reckoning,  by  considering  the  actual  time  in  the  last  great 
day,  and  judging  this  by  that.  That  being  about  1272  years,  the 
twenty  -  fourth  part  is  something  over  fifty  years.  This,  how- 
ever, is  not  definite,  because  these  days  are  not  uniform  in  actual 
time,  being  governed  by  events,  rather  than  proportionate  time. 
The  better  way  is  to  fasten  upon  the  fact  relating  to  a  completion 
of  these  controlling  doctrines;  and  if  this  fact  shows  that  it  is  only 
lately  that  the  list  of  horns  have  been  completed,  so  as  to  fill  the 
full  sense  of  reigning  as  kings,  then  we  are  to  consider  the  time 
since  then  as  the  hour  indicated.  If  we  only  know  that  it  is  but  a 
minor  division  of  all  the  time  in  the  great  day  in  which  we  now  are , 
it  serves  the  purpose,  and  is  about  as  definite,  perhaps,  as  the 
vision  intended.  This  fact  relating  to  the  completion  of  the  list  is, 
if  we  are  to  consider  each  doctrine  coming  short  of  a  king  until  it 
asserts  itself  as  a  leading  belief,  that  it  was  not  until  after  the 
modern  Advent  movement  that  conditional  immortality  was  made 
specially  prominent  as  a  feature  of  belief.  It  is  since  that  time  that 
we  have  the  doctrine  of  the  annihilation  of  the  wicked,  which  vir- 
tually makes  a  conditional  immortality.  Hence,  this  minor  division 
of  time  is  the  hour,  because  when  this  one  doctrine  took  its  place, 
the  list  was  completed.  As  for  the  others,  they  came  into  prominence 

«  *  See  page  93. 


618  MYSTERY. 

at  different  times,  and  commenced  at  least  as  early  as  a.  d.  120. 
Whilst  on  the  subject  of  time  relating  to  this  beast,  it  is  proper  to 
observe  that  the  description  says,  that  ''he  shall  continue  forty- 
and-two  months."  This  time  is  undoubtedly  relating  to  the  whole 
period  from  the  point  of  the  first  misapprehension,  far  back  at  the 
invasion  of  Canaan,  until  the  last  stage,  when  the  circumstances  of 
a  new  era  shall  so  shape  themselves  as  to  successfully  negative  this 
whole  foundation  of  misapprehension.  If  this  be  so,  the  months  are 
to  be  reckoned  in  the  great  years — rather  in  the  great  days  consid- 
ered as  years.  This  is  appropriate  to  the  nature  of  the  subject, 
because  it  enters  the  broad  field  where  both  Jewish  and  Christian 
dispensations  are  to  run  their  course.  The  forty-two  months,  then, 
includes  all  the  time,  when  the  beast  is  in  the  full  sense  existing, 
and  when  he  is  in  a  modified  sense  existing,  until  the  circumstances 
arrive  which  shall  negative  his  power. 

Those  circumstances  must  be  of  such  a  nature  as  to  mark  another 
era,  and  make  another  month  to  commence.  Therefore,  seeing 
that  the  times  are  propitious,  it  is  probable  that  that  event  will  be 
the  next  mark  of  the  months  in  our  mystical  year.  Suppose  it 
should  be  so ;  we  would  then  have  five  months  since  1580,  and  then 
from  1580  back  to  the  death  of  the  elders  outliving  Joshua  thirty- 
six  months.  Then  take  the  proportion  of  time  before  the  death  of 
the  elders,  or  when  the  Canaanites  were  invaded,  and  when  it  is 
evident  this  misapprehension  had  a  beginning,  and  the  whole  makes 
forty-two  months.     Or  thus  :  * 

From  invasion  of  Canaan  to  death  of  elders  outliving 

Joshua,  about 1  month. 

From  death  of  elders  outliving  Joshua  to  Eehoboam. .  12  months. 

From  Eehoboam  to  Constantine 12  months. 

From  Constantine  to  Dissenters'  Era 12  months. 

From  Dissenters '  Era  to  completion  of  Five  Periods . .  5  months. 


• 


42 


Please  see  explanation  of  the  mystical  times,  and  on  what  author- 
ity they  are  defined. 

But  these  horns  are  declared  to  be  making  war  against  the  lamb, 
and  the  latter  is  explained  to  mean  Bible  philosophy. f  This  is  cer- 
tainly very  true,  in  the  abstract ;  and  is  susceptible  of  more  definite 
meaning,  as  the  times  shall  show. 

They  are  also  antagonistic  to  the  woman  who  sat  on  this  beast. 
This  woman  is  explained  to  be  "  Babylon,  the  great,  the  mother  of 

*  See  pages  49  and  93.  t  See  pages  14  to  21. 


MYSTERY.  619 

harlots  and  abominations  of  the  earth."  Now,  Babylon  was  a  city 
and  kingdom  that  preceded  the  Medes  and  Persians.  If  the  latter 
can  be  consistently  applied  to  the  sphere  of  belief,*  that  which  pre- 
cedes it  must  be,  as  a  figure,  a  reference  to  more  primitive  and  nat- 
ural states  of  society.  At  least,  if  Media  can  properly  represent  the 
earliest  system  and  principle  of  philosophy  rising  out  of  ancient  so- 
ciety, then  Babylon,  which  precedes  Media,  may  represent  the  more 
natural  state  of  that  same  society  before  it  took  its  degrees  of  natu- 
ral philosophy.  Some  of  the  associations  of  the  name  of  Babylon 
are  not  prepossessing;  and  especially,  in  the  vision  before  us,  it 
seems  to  stand  for  the  source  of  corruption. 

The  state  of  society  existing  previous  to  the  era  of  ancient  philos- 
ophy was  one  of  objectionable  naturalism.  And  if  we  are  to  make 
the  city  and  kingdom  of  Babylon,  in  its  relation  to  Persia,  a  figure 
of  ancient  states  and  controlling  principles,  we  shall  say  at  once 
that  Babylon  means  practical  naturalism.  Practical  naturalism 
means  a  strong  cast  of  the  animal  nature,  an  engrossed  attention 
with  sensual  inclination,  and  a  close  occupation  with  its  own  natu- 
ral position.  It  admits  of  discoveries,  even  science,  and  especially 
of  political  government ;  but,  admitting  perversion,  it  is  a  discovery 
made  to  violate  physical  organism  by  the  introduction  of  sorcery,  a 
science  that  confirms  atheism,  and  a  government  that  is  marred 
with  violence  and  authoritative  oppression. 

Let  us  make  the  statement  that  this  was  the  situation  previous  to 
the  introduction  of  what  we  now  call  heathen  philosophy.  If  you 
find  that  the  statement  holds  good,  and  that  the  country  and  king- 
dom of  Media  appropriately  represent  that  philosophy,  you  see  of 
what  character  Babylon  is  indicated  to  be,  by  the  literal  relation  be- 
tween them.  That  relation  was,  that  the  Medes  and  Persians  took 
the  kingdom  where  Babylon  ruled.  In  the  same  manner  the  sphere 
of  natural  and  Bible  philosophy  demanded  a  dominion  over  that 
scene  where  the  rankest  sorcery  and  the  most  violent  oppression 
and  atheism  held  sway. 

In  order  that  we  may  get  the  full  idea  of  what  the  city  and  king- 
dom of  Babylon  are,  we  will  turn  to  one  of  the  visions  of  Daniel  re- 
lating particularly  to  Babylon  in  its  various  character  and  spiritual 
history. 

Nebuchadnezzar  saw  a  great  image  of  different  metals,  about  which 
he  was  troubled,  and  appealed  to  the  prophet  Daniel  to  know  what 
it  meant.  Please  turn  to  the  account  in  the  eleventh  chapter  of  Dan- 
iel. The  image  was  one,  and  in  the  form  of  a  man ;  the  head  of 
gold,  and  after  that  silver,  brass,  iron,  and  iron  and  clay,  until  there 

*  See  pages  585  to  592. 


620  MYSTEKY. 

were  five  distinct  divisions  represented.  Daniel  then  explains,  and 
at  the  start  connects  the  image  with  the  kingdom  and  king  of  Baby- 
lon, Supposing,  then,  that  that  kingdom  and  city  preserves  its 
own  proper  sphere  in  relation  to  others  that  are  also  brought  into 
sacred  type,  and  therefore,  when  presented  in  a  figure,  the  kingdom 
of  Babylon  denotes  the  sphere  of  practical  naturalism  in  the  general. 
Then,  as  a  matter  of  fact,  the  sphere  of  practical  naturalism  being 
susceptible  of  several  divisions,  are  we  not  to  judge  that  the  figure 
in  this  case,  with  its  represented  divisions  in  one  image,  must  relate 
to  the  peculiar  divisions  of  this  sphere,  rather  than  to  distinct  forces 
in  several  spheres  ?  In  other  words,  is  it  not  the  proper  idea  to 
judge  that  this  image  relates  particularly  to  the  kingdom  of  Baby- 
lon as  a  type  in  the  abstract — that  is,  as  a  type  of  the  several  divis- 
ions of  practical  naturalism  as  manifest  in  this  world,  rather  than  to 
more  distinct  and  diverse  general  principles  ? 

We  think  that  this  is  the  proper  idea,  and  for  this  reason  consider 
that  the  figure  is  intended  to  show  the  successive  forces  which  rule 
in  the  seat  of  Babylon,  but  which  receive  caste  and  character  as 
proper  kings  of  Babylon. 

Still  this  practical  naturalism  can  be  manifest  either  as  an  intru- 
sion into  other  spheres,  or  as  an  assertion  on  its  own  foundation. 
For  instance,  to  speak  literally  of  the  Babylonish  kingdom  we  would 
say  that  it  was  an  intrusion  for  it  to  extend  its  rule  and  peculiar 
principles  over  other  nations  and  countries  ;  but  when  other  nations 
and  countries  extended  their  dominion  over  the  site  and  kingdom 
of  Babylon,  and  as  a  result  received  a  caste  after  the  similitude  of 
that  city,  it  could  only  be  said  to  be  Babylon  asserting  itself  from 
its  own  natural  position. 

Now^  Babylon,  Media,  Persia,  and  Grecia,  are  typically  con- 
nected on  account  of  a  succession  of  rule  over  the  same  great  city, 
and  other  kingdoms  following  these  may  also  be  implied  on  account 
of  their  literal  succession.  But  Media,  and  Persia,  and  Grecia  have 
already  received  a  definite  character  in  type,  as  we  have  had  occa- 
sion to  show.* 

That  definite  character  assigns  to  Media  and  Persia  the  respective 
spheres  of  natural  and  Bible  philosophy,  and  then,  according  to  the 
literal  relation,  Grecia  takes  character  next  in  order,  to  represent 
church  organization.  But  Babylon,  preceding  these  literally,  must 
also  do  so  spiritually,  and  therefore  is  the  representative  of  that 
state  of  society  preceding  even  the  heathen  philosophy.  That  state, 
as. a  matter  of  fact,  was  practical  naturalism. 

Therefore,  this  image  now  forming  the  subject  before  us,  must 

*  See  pages  585  to  592. 


MYSTERY.  621 

represent,  first:  by  the  head  of  gold,  the  sphere  of  naturalism  in- 
truding itself;  and,  after  that,  by  the  successive  division  of  silver, 
brass,  iron  and  clay,  this  same  naturalism  asserting  itself  from 
its  own  foundation,  and  giving  caste  to  its  invaders.  But  its  in- 
vaders, literally  speaking,  are  first,  Media  and  Persia,  next,  Grecia, 
and  after  that,  Kome.  According  to  this  literal  relation,  the  spirit- 
ual invaders  are,  first,  natural  and  Bible  philosophy,  and  after  that, 
chui*ch  organization  on  a  large  scale;  and,  finally,  political  organiza- 
tion. 

But  to  return  to  the  strict  description  of  the  vision :  the  head  is 
declared  to  be  gold,  and  the  whole  image  is  presented  as  excellent 
and  terrible.  Then,  when  the  connection  is  made  with  Nebuchad- 
nezzar and  his  kingdom,  the  same  kingdom  and  king  of  Babylon  are 
extolled,  and  the  authority  of  the  God  of  Heaven  is  declared  as 
having  established  them  in  power,  strength  and  glory.  This  is  not 
all.  This  same  Babylon,  and  its  king  at  that  time,  were  celebrated 
for  a  grandeur  of  dominion  and  intelligence  suggestive  of  the  high- 
est attainment  of  practical  naturalism  and  unassisted  reason.  The 
scriptures  also  make  reference  to  this  same  king  as  being  the  ser- 
vant of  the  Most  High  into  whose  hand  He  had  given  all  the  nations 
of  the  earth  that  they  might  serve  and  obey  Him. 

Now,  how  shall  we  account,  on  the  one  hand,  for  this  grandeur, 
strength,  support,  and  excellency;  and,  on  the  other  hand,  for  the 
term  "mother  of  harlots  and  abominations  of  the  earth,"  attaching 
to  Babylon?  There  is  just  one  way  in  which  we  can  account  for  it, 
and  in  no  other.  This  is :  that  Babylon  and  its  king  Nebuchadnez- 
zar, are  made  the  type  of  a  comparatively  legitimate  province  of 
naturalism,  and  that  from  a  point  of  the  most  celebrated  attainment 
of  the  kingdom;  and  also  that  Babylon,  in  its  worst  features,  is 
made  the  type  of  perverted  naturalism.  Now,  if  this  be  so,  what 
manner  of  image  did  Nebuchadnezzar  see  representing  Babylon  in 
its  spiritual  history  ?  Did  he  see  an  image  of  that  legitimate  nat- 
uralism; or  did  he  see  a  form  of  perverted  practical  naturalism  as 
it  intrudes  itself,  and  as  it  asserts  itself  from  its  own  sphere  against 
the  forces  that  invade  it  ? 

In  answer  to  this,  we  reason  that  the  vision  must  have  presented 
practical  naturalism  in  a  legitimate  form  at  first,  and  it  was  in  that 
form  that  its  brightness  and  excellency  were  grand  and  terrible; 
but,  at  the  same  time,  we  must  infer  that  when  a  stone,  represent- 
ing the  kingdom  of  God,  smote  the  image,  so  that  it  was  broken  to 
pieces,  that  the  aspect  of  the  image  had  changed.  That  there  was 
a  space  of  time  implied  in  which  Nebuchadnezzar  beheld  the 
image  is  declared.    During  that  time,  and  prior  to  its  being. smitten, 


622  MYSTERY. 

we  may  justly  conclude  that  tlie  aspect  bad  changed,  for  we  are  not 
to  judge  that  that  which  is  naturally  legitimate  would  be  repre- 
sented in  sacred  type  as  being  destroyed,  prior  to  its  assuming  a 
perverse  appearance. 

Besides,  that  which  is  perverse  may  overtake  that  which  is  natu- 
ral and  right;  and  for  this  reason  prepares  the  destructive  change. 
This  perverse  appearance,  therefore,  would  be  the  last  aspect  of  the 
image ;  and  that  the  king  beheld  until  it  assumed  this  aspect,  we 
are  compelled  to  believe,  by  all  the  circumstances  in  this  case  of 
Babylon  and  the  description  before  us.  However,  it  is  not  ex- 
pressly so  declared ;  and  we  only  claim  it  as  a  legitimate  inference 
from  the  situation,  such  as  common  reasoning  may  claim. 

Now,  on  this  theory,  it  will  be  necessary  to  present  the  form  of 
practical  naturalism,  as  manifest  in  the  history  of  the  world,  in  both 
a  comparatively  proper,  and  in  a  perverse  form,  that  the  reader  iliay 
glance  at  the  excellency  that  is  supported  by  divine  authority,  and 
see  the  same  form  fade  to  a  fit  object  of  destruction. 

Before  presenting  the  condensed  form  of  the  vision,  we  will  take 
a  rapid  view  of  the  detailed  description. 

Gold  has  been  defined  to  mean  a  special  medium  of  intelligence  * 
In  the  treatment  of  the  tabernacle  we  were  impelled  to  assign  to  the 
natural  faculties  of  the  human  mind  and  body  the  place  of  a  special 
intelligent  medium.  But  now,  that  we  are  in  the  legitimate  sphere 
of  naturalism,  we  must  say  that  this  same  faculty  is  the  chief  and 
special  medium  in  this  natural  sphere ;  and,  therefore,  is  eminently 
the  head  of  gold  in  the  sphere  of  legitimate  and  practical  naturalism. 

This  suggests  both  the  kingdom  and  king.  It  is  the  sphere  of 
physical  faculties  as  known  to  natural  man  that  is  the  kingdom, 
and  it  is  reason  controlling  in  that  sphere  that  is  the  king.  But  the 
kingdom  and  king  were  intimately  connected ;  so  that  we  will  con- 
dense the  idea  in  the  one  term  of  natural  faculty. 

Silver  means  also  a  special  medium  of  intelligence*;  but,  as  re- 
lated to  gold,  it  means,  of  course,  a  less  special  value.  The  king- 
dom that  followed  Babylon  literally  was  embraced  in  Media  and 
Persia.  These  are  already  explained  to  mean  a  type  of  philosophy, 
or  rather  the  sphere  of  philosophy.  The  latter  is  a  special  medium 
of  intelligence,  but  is  as  inferior  as  a  mere  system  of  philosophy 
may  be  to  the  natural  faculty  which  dictates  that  philosophy.  So 
far  the  terms  gold  and  silver  apply,  and  the  image  is  indicated  to 
the  second  division. 

Brass  denotes,  as  has  been  explained,  the  idea  of  combination, 
polish,  and  special  utility.     As  has  been  suggested  by  the  literal 

*  See  page  186. 


MYSTERY.  623 

relation,  the  third  kingdom  brings  us  to  Grecia,  which  spiritually 
means  church  organization  on  a  large  scale.  Please  turn  to  where 
it  is  so  argued.*  Church  organization  is  suggestive  of  a  combina- 
tion or  combined  effort,  wherein  the  nature  of  brass  agrees.  But 
the  other  two  qualities  of  brass  agree  with  the  legitimate  objects  of 
church  organization,  viz.,  mental  cultivation,  as  agreeing  with  sus- 
ceptibility to  polish,  and  with  special  instruction  according  with 
special  utility. 

But  if  we  are  to  be  true  to  the  facts  of  early  church  organization, 
and  at  the  same  time  present  that  reality  in  its  most  legitimate  form, 
as  was  manifest  in  early  times,  we  must  do  so  by  making  special 
mention  of  two  necessary  features  in  that  organization.  The  one  is 
church  constitution  and  the  other  is  presidential  office.  These  two 
objects  became  conspicuous  at  the  very  start  of  church  concerted 
action,  and,  in  fact  are  prerequisites  of  any  organization.  This  sug- 
gests that  the  part  of  the  image  where  the  brass  appears  is  embraced 
in  three  portions — being  first,  a  portion  of  the  main  body,  and  sec- 
ondly, the  thigh  on  either  side.  This  is  indicative  of  church  organ- 
ization in  a  comparatively  legitimate  form,  and  the  two  thighs  aptly 
relate  to  church  constitution  and  presidential  office. 

It  will  be  noticed,  too,  that  the  breast  and  arms  of  silver  agree 
with  philosophy  in  the  main,  and  with  its  two  divisions  of  natural 
and  Bible  philosophy  as  arms  on  either  side. 

Iron,  as  compared  with  other  metals,  and,  as  considered  in  its 
own  nature,  abundance,  and  common  use,  must  be  condensed  into 
two  primary  ideas — that  is,  if  it  appropriately  applies  as  a  figure. 
Those  two  ideas,  taken  from  the  literal  facts,  are — a  strong,  sub- 
jecting means,  and  a  common  utility.  We  say  this  seems  to  be  the 
substance  of  the  ideas  taken  from  the  nature  and  uses  of  iron.  With 
it,  and  by  means  of  it,  most  machinery  is  constructed,  and  most  ob- 
jects trimmed  and  forced  into  shape  and  requirement..  Then  it  is 
as  universal  and  abundant  as  the  world  is  wide  and  its  use  is  re- 
quired. 

Now,  a  strong  subjecting  cause  and  a  common  utility  indicate  the 
object  and  uses  of  political  government.  The  latter  is  everywhere 
required,  because  the  unruly  will  assert  their  disposition.  It  is 
everywhere  a  reality  in  some  form,  and  when  used  as  a  means  to 
either  correct  common  irregularities  or  institute  reforms,  it  is  the 
most  forcible  suggestion  of  iron  strength  that  can  be  admitted  in 
moral  suasion.  As  manifest  in  the  world  in  any  form,  it  is  a  strong 
subjecting  means,  and  one  that  emphatically  agrees  with  iron. 

This  kingdom  of  iron  was  to  "break  in  pieces  and  bruise,"  ac- 

*See  pages  585  to  592. 


624  MYSTERY. 

cording  to  the  description  of  the  vision,  and  is  represented  in  two 
parts  in  the  legs  of  the  image.  Now  political  strength,  as  manifest 
in  history  and  as  exists  at  present,  shows  that  it  may  take  a  form 
which  we  may  term  purely  political;  that  is,  devoted  to  the  matters 
of  purely  governmental  affairs;  or,  it  may  combine  also  a  religious 
aspect.  The  full  organization  of  the  church,  in  about  a.  d.  325, 
matured  a  turning  point  from  which  two  distinct  characters  of  po- 
litical rule  verged  into  existence,  not  as  a  new  thing,  but  as  a  fresh 
development  in  Christian  history.  We  shall  not  undertake  to  say 
that  these  two  forms  were  not  legitimate,  as  exercised  in  the  spread 
of  Christianity,  nor  yet  that  a  combined  religigus  and  political  gov- 
ernment of  to-day  may  not  be  a  proper  condition  of  society.  We 
are  rather  intimating  that  it  may  be,  with  the  further  object  to  show 
that  it  is  a  subtle  occasion  for  a  perverted  outgrowth.  Political  rule 
proper,  and  political  rule  as  manifest  in  connection  with  church  faith, 
are  what  we  conceive  to  be  the  legs  of  the  image  before  us.  Saying 
nothing  about  how  curiously  these  two  features  came  in  sight  to- 
gether at  the  time  of  Constantine  and  then  gradually  separated  until 
they  characterize  distinct  spheres  in  Christian  progress,  we  will  as- 
sert the  existence  of  these  legs  of  iron  in  the  mere  fact  of  a  strong 
subjecting  means,  being  embodied  in  both  these  forms. 

But  still  later  developments  and  times  have  presented  a  modifica- 
tion of  political  rule  and  of  church  political  authority.  With  refer- 
ence to  the  feet  and  toes  of  the  image,  we  invite  the  attention  to 
the  facts  of  our  own  time  and  the  phases  that  church  government 
and  political  authority  assume. 

In  the  former  ages  of  the  world  political  and  church  government 
have  been  manifest  respectively  by  a  strong  centralized  authority. 
This,  in  fact,  has  been  a  main  characteristic  of  the  iron  rule  that 
has  swept  the  world,  and  which  has  added  double  strength  to  insti- 
tutions that  were  already  by  very  nature  of  a  subjecting  and  terri- 
ble strength.  However,  since  the  age  of  reformation,  of  reason 
and  republicanism,  there  have  been  influences  at  work  that  have 
modified  this  state  of  things  materially;  so  much  so,  that  a  distinc- 
tion between  this  time  and  the  former  is  not  only  observable  in  par- 
ticular countries  and  nations,  but  it  may  be  seen  that  they  have 
actually  changed  the  aspect  of  internal  government  in  all  civilized 
nations.  We  do  not  mean  the  mere  outward  form  that  relates  to 
kingly,  despotic,  constitutional  or  republican  government,  but 
rather  to  the  spirit  by  which  these  several  forms  are  operated.  For 
instance:  We  do  not  think  the  imperative  and  uncompromising  tone, 
that  might  have  been  tolerated  four  hundred  years  ago,  would  now 
be  endured  in  any  civilized  nation. 


MYSTERY.  625 

The  people  still  acknowledge  a  centralized  authority,  but  it  is  one 
that  is  modified  at  least  in  tone  and  expression  if  not  in  practical 
effect. 

If  indeed  this  situation  is  a  fact,  then  the  scene  of  practical  nat- 
uralism relating  to  governmental  authority  has  undergone  a  change, 
and  we  are  in  a  new  state  of  its  power  and  utility.  But  if  the  change 
has  come,  it  is  in  harmony  with  the  former  relations;  that  is,  if  the 
spheres  of  political  and  church  authorities  were  the  last  manifesta- 
tions of  extra  strength,  and  the  change  takes  place  from  that  sphere 
and  form,  it  is  in  some  modified  form  of  the  same  elements  that  we 
are  to  look  for  the  feet  of  the  image.  Why  so?  Because  the  iron 
is  still  preserred,  and,  with  other  ingredients,  forms  a  new  king- 
dom. Further:  if  it  is  in  the  sphere  of  political  and  church  rule 
that  the  strength  of  iron  is  perceived,  and  in  the  fact  of  centraliza- 
tion in  these  spheres  that  it  is  perceived  as  doubly  strong,  then  it  is 
in  these  latter  elements  that  we  must  perceive  the  iron  in  the  feet 
of  the  new  kingdom. 

Suppose,  then,  we  say,  as  agreeing  with  the  foot  branching  from 
the  former  political  rule,  that  its  component  of  iron  consists  in  a 
modified  form  of  centralization.  Give  the  iron  the  full  benefit  of 
its  own  inherent  strength,  and  say  that  it  is  centralized  authority 
still  which  forms  a  part  of  this  political  foot.  Indeed,  this  is  the 
very  element  ;  for,  whenever  governments  are  to  exert  themselves 
in  any  extraordinary  effort,  it  is  just  there  that  the  centralized  prin- 
ciple is  called  for;  and  in  proportion  as  the  objects  of  government 
will  admit  a  relaxing  to  ordinary  employment  and  peaceful  pursuit, 
the  special  central  authority  disappears. 

Well,  admitting  this  to  form  the  iron  composition,  what  is  it  that 
is  also  associated  with  political  rule  that  will  not  harmonize  with 
this  element  and  secure  the  former  strength  ?  Whatever  this  is, 
answers  to  the  clay  which  is  said  to  be  mingled  with  the  iron,  to 
form  the  feet  of  the  image.  In  all  probability,  it  is  the  effect  of 
the  same  causes  that  have  changed  the  whole  kingdom.  So  far  as 
most  of  the  world  and  nations  are  concerned,  however,  the  effect  of 
the  age  of  reason  and  of  republicanism  is  simply  to  modify  the  tone 
of  centralized  authority,  and  to  make  concessions  of  a  mere  name, 
which  have  been  forced  out  of  them  by  the  restive  fretting  of  the 
people.  These  concessions  consist  in  an  acknowledgment  of  the 
popular  will.  In  order  to  give  the  idea  a  definite  and  condensed 
form,  we  will  say  that  it  consists  in  admission  of  democratic  rule. 
While  this  admission  shows  the  effect  of  powerful  causes,  and  an 
expedient  and  policy  of  tottering  kingdoms,  it  is  at  the  same  time  an 
admission  that  is  effectually  interpreted  and  molded  to  the  firm 
40 


626  MYSTERY. 

ambition  and  purposes  of  centralized  authority.  Because  of  a  spirit 
of  uneasiness,  and  a  not  very  strong  reliance  of  support,  on  the  one 
part,  and  on  the  other  part  of  a  lack  of  full  sympathy  with  the 
objects  and  affairs  of  government,  there  is  not  the  former  strength 
that  characterized  the  legs  of  iron,  where  no  troubling  causes  had 
intruded  to  affect  the  popular  mind,  and  make  the  masses  of  men 
restive  and  suspicious. 

A  characteristic  of  clay  is  that  it  can  be  molded  to  suit  the  pur- 
pose. To  apply  this  idea  to  modern  political  government  as  a 
whole,  is  equal  to  saying  that  even  among  the  best  forms  and  sam- 
ples, the  theory  of  democratic  rule  is  more  proclaimed  than  applied, 
and  that  our  best  systems  are  either  not  centralized  enough  for  the 
purpose  of  strength,  or  are  too  much  so.  We  will  venture  the  sug- 
gestion that  it  is  the  latter,  and  that  in  the  circumstances  of  peace, 
when  opportunities  are  afforded  to  submit  all-important  questions 
directly  to  the  sentiment  and  will  of  the  people,  that  there  seems 
little  excuse  for  jeopardizing  good  measures  by  exposing  them  to  all 
the  hazards  of  political  knavery.  Neither  does  it  seem  proper  that 
the  high  moral  sentiments  of  the  female  portion  of  society  should 
find  no  opposing  weight  in  the  scale  of  political  destiny,  whose  down- 
ward balance  of  accumulated  corruption  may  invite  the  dissolution  of 
war,  and  bring  mourning  into  every  circle  where  their  special  inter- 
ests are  centered.  The  alert  policy  against  the  wishes  and  efforts 
of  this  class  is  but  the  remnant  of  barbarism  and  brute  force  which 
in  ancient  times  oppressed  the  weak,  and  confined  them  to  labor  and 
slavery,  and  which  now,  in  modern  times,  is  heaping  up  the  difficul- 
ties, and  holding  woman  back  from  a  position  that  she  is  eminently 
qualified  to  fill,  wherein  her  interests  are  at  stake,  and  where  the 
influences  of  her  special  qualities  are  demanded  to  save  the  nations, 
politically,  morally,  and  religiously. 

The  other  branch  of  the  subject  relating  to  Church  rule  in  a 
modified  form  is  very  suggestive  of  creed  authority,  which,  under 
the  influence  of  Protestantism,  is  the  most  that  can  be  admitted  of 
the  iron  nature.  This  is  still  a  strong  subjecting  means  to  break  in 
pieces  and  bruise,  and  is  strangely  mixed  up  with  admissions  of 
individual  capacity  to  examine  and  understand  the  Bible. 

A  critical  examination  of  the  stringent  authority  of  creed  will  ex- 
pose the  fact  that  it  is  founded  somewhat  in  a  presumption  that 
intelligence  was  about  to  depart  from  the  earth  at  the  death  of  cer- 
tain individuals,  and  that  they,  perceiving  that,  had  benevolently 
fixed  an  interj)retation  to  all  Bible  expressions,  so  that  future  ages 
might  have  some  reliable  standard  of  faith.  They  were  evidently 
impressed  with  the  notion  that  the  law  of  progress  runs  backward. 


MYSTERY.  627 

and  that  all  light  diminishes  from  their  time.  Now,  there  are  opin- 
ions of  individuals  in  relation  to  religion  and  philosophy,  that  have 
justly  formed  a  standard  guide;  but  creed  authority  proposes  to  be 
more  positive  than  a  mere  standard  or  general  guide.  It  requires  a 
conformity  on  pain  of  dismemberment.  But  you  say,  no;  creed  is 
a  mere  expression  of  sentiment  on  which  ground  we  may  gather  all 
of  like  opinion.  Very  well,  then;  now  if  the  spiritual  aspirations 
of  a  man  tempt  him  to  religious  things,  and  he  come  repentant  to 
your  society,  what  will  you  do  with  him  ?  Will  you  give  him  the 
general  standard  of  religious  doctrine,  and  wish  him  God-speed  in. 
conscientiously  determining  the  spirit  of  the  Bible?  Yes,  you  will; 
but  he  is  a  heretic  if  he  determines  on  any  other  opinion  than  that 
which  the  creed  has  fixed.  Consequently  he  must  take  his  piety, 
his  religious  aspirations  and  his  conscientious  inferences  of  Bible 
doctrine,  and  bundle  out  of  the  society.  This  is  a  form  of  iron 
rule  that  still  exists,  and  strangely  mixed  with  [this,  we  say,  is  the 
admission  of  individual  capacity  for  every  one  to  understand  the 
scriptures  for  himself.  The  fact  is,  these  admissions  will  serve  the 
purpose  of  party  interest  to  make  concessions  to  the  popular  spirit 
of  religious  freedom;  but  it  is  trusted,  as  the  result  shows,  that 
these  weakening  dissensions  will  yield  to  the  stronger  element,  and 
that  the  defined  faith  which  maintains  party  interest  will  triumph. 

"VVe  have  trusted  that  we  might  pursue  this  subject  to  the  end  and 
find  an  image  that  is  passably  perfect,  but  the  fact  is  that  practical 
naturalism,  even  in  a  legitimate  sphere  of  action,  presents  so  many 
subtle  features,  that  it  is  questionable  whether  or  not  an  enlight- 
ened stage  of  society  will  admit  the  image  as  the  facts  of  history 
show,  and  as  we  are  obliged  to  present  it.  We  only  claim  for  it  a 
comparative  form  of  perfection,  and  one  that  must  claim  a  justifi- 
cation in  circumstances  of  a  peculiar  nature. 

This  we  say  for  the  feet  of  the  image  we  have  considered .  As 
for  the  head,  it  is  indicative  of  Grod's  own  handiwork,  and  by  the 
special  medium  therein  afforded  has  done  well,  as  the  general  as- 
pect of  the  form  shows.  When  giving  it  the  credit  the  best  type 
of  Babylon  affords,  true  to  the  attainments  of  the  natural  faculties, 
philosophy,  church  organization,  and  political  rule,  it  has  an  excel- 
lency that  is  grand  and  terrible,  for  it  is  suggestive  of  the  mighty 
struggles  that  have  convulsed  society  from  the  earliest  ages,  and  left 
a  record  of  good  effect  and  grand  consummation. 

But  we  have  another  form  to  present,  which  is  dictated  by  the 
worst  features  of  the  Babylonish  type,  and  which  has  manifested 
itself  in  a  development  contemporaneous  with  the  parts  of  the  im- 


628  MYSTERY. 

age  we  have  presented,  until  it  has  erected  a  counter  form  the  simili- 
tude of  the  legitimate  one,  but  a  most  perverse  copy  thereof. 

Whilst  the  natural  faculty  was  doing  its  best,  it  also  found  time 
to  do  its  worst.  God  established  the  special  medium,  and  said  :  It 
is  done  —  taking  pleasure  in  its  best  exercise  ;  but  its  worst  moods 
and  freaks  responded  to  the  divine  impress,  in  natural  violations. 
On  the  one  hand  was  observed  a  divine,  natural  faculty;  on  the 
other,  and,  as  a  perverse  use  of  that  faculty,  appeared  sorcery. 
Then  philosophy  took  place  in  the  breast  of  the  image,  and  at  the 
same  time  atheism  appeared  in  the  other  form,  whose  head  was  sor- 
cery. But  natural  philosophy  stretched  out  its  arm  on  one  side, 
and  natural  Bible  philosophy  on  the  other.  Then  the  perverse 
form  showed  idolatry  on  one  side,  and  heresy  on  the  other ;  so  that 
its  head,  breast,  and  arms  rose  as  out  of  the  bottomless  pit,  to  be  a 
counter  form  to  a  legitimate  natural  effort. 

Now,  church  organization  made  a  motion  to  change  the  aspect, 
and  immediately  despotic  union  was  revealed  in  the  other  image. 
But  church  organization  displayed  a  necessity  of  its  existence,  and 
branched  to  a  constitutional  provision  and  a  presidential  office.  As 
a  consequence,  the  magic  form  quickly  paraded  a  prescribed  faith 
under  one  side,  and  an  established  dictator  under  the  other. 

But,  as  the  reader  can  compare  for  himself,  we  will  place  a  form 
of  each  image,  corresponding  to  the  fact  of  history  and  the  descrip- 
tion of  the  vision.  The  forms  will  serve  to  illustrate  the  subject,  in 
connection  with  the  preceding  suggestions.  The  only  explanation 
required  is,  that  each  part  and  limb  of  the  more  objectionable  im- 
age is  a  perverse  effect  of  the  corresponding  part  and  limb  of  the 
other. 


MYSTERY. 
Natural  Faculty. 


629 

Sorcery.  1. 


2.  Nat'l  Philosophy.  Nat'l  Bible  Philosophy. 
Philosophy. 


Idolatry.  Heresy.  2. 
Atheism. 


Church  Organization. 


Despotic  Union.     3, 


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630  MYSTERY. 

It  is  noticeable  that  the  iron  and  clay  elements  in  the  feet  of  the 
first  image  border  on  opposite  extremes,  and  in  the  other  are  posi- 
tive extremes.  Of  the  former  we  have  not  much  more  to  say.  For 
the  one  foot  relating  to  church  realities,  it  is  only  necessary  to  add, 
further,  that  the  figure  represents  the  situation  that  has  been  for 
some  time,  and  is  prominent  in  the  present  relations  of  the  sects 
and  churches. 

The  other  foot,  indicating  the  political  rule,  also  shows  the  situa- 
tion as  it  has  been  for  some  time.  But  without  the  question  of 
special  mingling  of  these  elements,  which  we  have  already  consid- 
ered, we  will  hint  at  the  more  noticeable  facts  that  show  the  diverse 
extreme.  Taking  this  foot  or  part  denoting  political  rule  as  belong- 
ing to  the  first  and  more  proper  image,  we  will  say  that  it  was  the 
era  of  republicanism  which  showed  that  the  kingdom  was  changed 
from  the  iron  to  the  iron  and  clay.  Aside,  we  say,  from  mingling 
considerations,  it  was  the  extreme  of  republicanism  which  shows 
the  clay  element.  As  for  the  other  element,  it  is  better  illustrated 
by  referring  to  what  is  called  the  Holy  Alliance.  That  was  a  sol- 
emn compact  entered  into  by  certain  nations  of  Europe  which  at 
that  time  were  most  disposed  to  centralized  authority.  It  was  the 
result  of  the  formidable  dimensions  that  the  revolutionary  spirit 
had  assumed  in  its  extreme  bearing.  This  alliance  was  formed, 
too,  at  the  close  of  that  memorable  struggle  called  the  revolution- 
ary wars. 

The  secret  purpose  of  that  league  was,  doubtless,  to  make  pro- 
vision for  the  future  maintainance  of  centralized  authority.  The 
importance  of  such  a  provision  had  been  painfully  suggested  by  the 
ravages  of  the  republican  war  that  had  just  closed,  and  hence  the 
league.  However,  the  compact  was  attended  with  a  proclamation 
that  the  supporters  of  this  policy  would  faithfully  and  justly  fill  the 
official  station  which  they  believed  the  divine  oppointment  had 
placed  them  in.  The  close  of  that  war  was  a  mercy ;  but  the  effect 
of  it  obliged  the  sovereigns  of  Europe  to  make  other  proclamations 
than  the  mere  solemn  promise  to  rule  justly.  They  had  to  admit 
much  of  the  formal  expression  of  the  revolution,  if  not  of  its  prac- 
tical application.  The  fact  is,  however,  that  the  iron  and  clay  ele- 
ments in  modern  civilization  are  more  distinctly  respresented  sepa- 
rately than  in  combination.  "We  think,  too,  that  this  is  intended 
to  be  the  meaning  of  the  vision  as  it  relates  to  this  last  phase  of  the 
world's  forces  in  the  sphere  of  practical  naturalism. 

But  for  the  other  image,  we  may  say  that  this  distinct  representa- 
tion of  elements  of  iron  and  clay  is  more  remarkable  in  repulsion 
than  in  combination;  yet,  viewed  in  the  general  way,  which  the 


MYSTERY.  631 

figure  implies,  viz. ,  in  the  whole  aspect  of  modern  governmental 
forces,  church  and  national  phases,  it  was  proper  to  represent  them 
in  the  same  kingdom.  But  as  the  vision  expressly  indicates  this 
unsympathetic  union,  and  even  implies  a  repulsion  by  the  figures  of 
iron  and  clay,  in  an  inadherent  relation,  we  shall  turn  to  consider 
them  as  extreme  and  antagonistic  elements. 

Now,  what  kind  of  image  is  this  we  are  viewing?  It  is  not  one  of 
exceeding  brightness  and  excellence;  for  we  have  **  beheld"  until 
it  has  faded  to  a  perverse  form.  Even  if  we  transfer  the  same  form 
of  the  names  from  the  feet  of  the  first  image  to  that  of  the  second, 
the  name  is  still  a  suggestion  of  perverse  principles  controlling  in 
modern  times. 

The  claim  of  divine  hereditary  right,  though  availed  of  in  former 
periods,  and  made  to  establish  a  line  of  kings  independent  of  all 
qualifications,  dispositions,  or  common  rights,  is  now  inapplicable. 
Even  a  centralized  authority  is  inadmissible,  except  in  extreme 
cases,  and  should  be  as  temporary  as  the  existing  cause.  That 
which  can  be  confirmed  by  scripture  authority  and  precedent,  is  no 
longer  binding,  if  the  circumstances  which  gave  this  scripture  prec- 
edent are  changed.  In  the  most  lamentable  situation  of  savage 
times,  when,  in  the  event  of  the  death  of  a  ruler,  and  where  no 
enlightened  system  prevailed,  there  might  have  resulted  scenes  of 
contention,  civil  war,  and  desolation,  it  was  well  that  even  a  script- 
ure precedent  should  set  at  rest  the  question  of  succession. 

Where  the  object  of  the  ruler  was  one  of  self-aggrandizement  at 
the  expense  of  his  nation  and  fellows,  and  where  the  lust  after  this 
power  and  position,  was  general,  with  the  same  object,  it  was  well 
to  give,  even  a  semblance  of  sacred  authority,  to  assign  the  bone  of 
political  contention  to  one  family  forever,  that  the  whole  might  not 
be  destroyed  in  bloody  civil  contention.  Where  this  is  the  situation 
at  this  day,  there  let  hereditary  rights  rest  in  its  custom,  until  it  be 
convicted  before  God,  of  its  own  selfish  nature,  and  be  persuaded 
to  relinquish. 

But  where  the  object  of  political  government  is  only  to  adjust 
the  affairs  of  a  people,  according  to  a  just  principle  of  equality  to 
all,  and  where  the  proper  president  of  such  an  object  can  only  be  an 
humble,  intelligent  and  capable  individual,  who,  temporarily,  may 
be  persuaded  to  assume  so  great  a  responsibility,  the  kingdom  of 
hereditary  authority  is  a  thing  of  the  past,  and  is  virtually  broken 
to  pieces,  being  esteemed,  contrary  to  common  rights,  the  spirit  of 
equality  in  man,  and  the  object  of  government,  which  seeks  not 
plunder  and  self-exaltation,  but  the  necessary  adjustment  of  political 
difficulties  and  burdens  in  the  spirit  of  true  fellowship  and  angelic 
sacrifice. 


632  MYSTERY. 

However,  there  has  come  an  opposite  extreme,  of  which  we  have 
had  occasion  to  speak  before,  when  viewing  one  of  Daniel's  visions.* 
This  commenced  about  the  middle  of  the  seventeenth  century,  and 
has  gradually  developed  to  a  disposition  to  upset  all  the  internal 
and  sacred  institutions  of  society. 

This  element  commenced  with  the  comparatively  moderate  idea  of 
what  is  known  as  deism,  or  a  belief  in  God  and  a  natural  religion, 
independent  of  all  written  revelation  and  its  visible  church  ordi- 
nances and  institutions.  It  is  this  same  influence  which  has  been  so 
out-spoken,  and  which  contributed  so  much  to  the  decisive  acts  of 
the  revolution  political.  Indeed,  it  has  made  special  war  against 
all  Bible  institutions,  and  against  everything  in  political  authority 
seemingly  founded  on  scripture  revelation.  But  as  it  develops  in 
new  forms  and  still  preserves  its  aspect  of  hostility,  it  assumes  the 
most  perverse  form  of  natural  religion;  and,  after  having  successfully 
combatted  and  overcome  the  more  objectionable  outcroppings  of 
political  and  religious  rule  and  institutions,  it  seems  not  to  discrim- 
inate between  good  and  evil,  but  shows  an  intention  to  uproot  all 
useful  Bible  ordinances.  This  we  will  term  anti-scriptural  Natu- 
ralism. It  is  well  represented  in  the  early  writers  of  the  first  part 
of  the  eighteenth  century;  then  by  Thomas  Paine,  in  connection 
with  the  extreme  spirit  of  the  revolution  in  France,  and  finally  by 
Modern  Spiritualism,  with  a  disposition  to  subvert  the  common 
ordinances  derived  from  scripture,  in  a  total  denial  of  all  divine 
authorities  from  that  source.  Naturalism,  both  in  theory  and  church 
practice,  seems  like  a  weight  of  lead  tending  back  to  earth.  (See 
fifth  chapter  Zechariah,  from  fifth  to  eleventh  verses.)  Thus  the  ex- 
tremes are  manifest,  and  the  elements  are  antagonistic;  and, 
being  contemporary,  are  consequently  in  the  same  represented 
stage  of  the  kingdom. 

Now,  the  other  foot  of  this  fifth  aspect  of  the  image  relates  to 
priestal  tyranny  and  to  individual  revelations.  These  two  elements 
are  quite  diverse.  Priestal  authority  presumes,  generally  speaking, 
that  not  only  has  the  door  of  inspiration  been  closed,  but  also  that 
it  is  the  particular  province  of  the  priest  to  read  and  explain  that 
which  is  revealed;  and  that  all  matters  and  subjects  proposed  for 
the  intellect  to  feast  upon,  or  the  mind  to  believe,  must  first  un- 
dergo the  inspection  of  the  particular  priest  in  charge.  Is  this  so? 
Yes.  Then  it  is  a  tyranny  that  is  not  less  perverse  and  effectual 
for  harm  than  that  which  formerly  used  the  most  violent  measures 
to  this  same  result.  We  speak  of  this  authority,  of  course,  in 
the  changed  aspect  of  the  kingdom  wherein  physical  force  is  not  the 

♦See  pages  409  to  415. 


MYSTERY.  633 

propelling  means,  but  where  all  the  circumstances  of  infancy,  help- 
lessness, religious  hopes,  virtuous  desires,  relationship,  influence, 
sect,  and  party  interest,  not  to  say  superstitious  reverence,  are 
availed  of  to  control  the  subject  and  keep  him  strictly  within  a  pre- 
scribed limit  of  belief.  As  the  principle  is  operated  in  the  older 
forms  of  religion,  the  means  are  more  outspoken  and  outrageous; 
but  when  applied  among  more  liberal  sects  and  parties  it  partakes 
of  a  somewhat  refined  restraint  that  could  not  in  any  sense  be 
denominated  tyranny,  were  it  not  for  its  effect  in  sustaining  old 
prejudices  and  instigating  wholesale  condemnation.  The  same 
spirit  which  in  the  name  of  the  Catholic  Church  will  forbid  the 
reading  of  humorous  and  pertinent  criticisms,  and  even  scientific 
and  polished  literature,  will,  in  the  Protestant  sphere,  discourage  an 
occasional  visit  of  its  church  members  to  the  churches  of  the  more 
liberal  parties. 

Those  who  judge  themselves  to  be  in  a  responsible  position, 
watching  for  souls,  will  not  fail  to  take  note  of  an  empty  seat  in  a 
chapel,  if  that  vacancy  can  be  connected  with  visits  to  other  denom- 
inations. Few  seem  to  be  careful  how  they  cast  a  stigma  upon 
righteous  ideas  and  progressive  systems  by  uniting  their  names  to 
the  list  of  abominable  heretics,  thereby  poisoning  the  atmosphere 
that  lies  between  themselves  and  these  other  institutions,  so  that 
any  passing  hither  may  inhale  the  breath  of  prejudice  and  return 
hastily  to  the  bosom  of  the  party. 

"What  was  once  effected  by  force  is  now  attained  by  an  alert 
policy,  artifice  and  uncharitable,  though  refined  means  of  relig- 
ious rule.  After  all,  as  the  intention  is  to  drive  each  chariot 
straight  to  heaven,  and  over  the  wounded,  protestant  and  dissenting 
parties,  there  is  enough  of  spiritual  tyranny  to  condemn  this  general 
policy  altogether.  The  only  cure  that  seems  applicable  to  the  case 
is  for  churches  to  take  their  rise  from  locality,  rather  than  from  par- 
ticular creed.  "We  suggest  that  it  is  not  probable  that  morals  will 
suffer  by  this  mode.  The  preachers  of  any  sect  can  easily  prescribe 
more  than  the  masses  or  themselves  can  practice;  and  the  conse- 
quence will  be  that  the  community  at  large,  feeling  that  it  is  their 
church,  because  of  locality,  and  not  of  creed,  will  flock  hither,  and 
so  vast  numbers  who  take  no  interest  in  these  things  will  be  brought 
under  religious  influence. 

But,  you  say  that  it  is  impracticable  ;  for,  as  soon  as  the  church 
is  prepared,  the  first  thing  encountered  would  be  that  the  com- 
munity would  be  found  divided,  as  it  is  in  reality,  and  each 
party  would  desire  a  preacher  of  its  own  sentiments.  To  this  we 
answer,  that  this  need  not  defeat  the  purpose;  for  when  the  church 


634  MYSTERY. 

is  completed,  let  the  community  vote  be  taken  concerning  what  sen- 
timents the  preacher  shall  be;  and  then,  in  connection  with  this,  let 
there  be  a  system  adopted  that  shall  bring  a  preacher  of  other  senti- 
ments often  before  the  same  community,  until  this  religious  difference 
is  settled.  Two  things  would  be  gained  by  this  system.  One  is,  an 
economy  of  church  expense ;  the  other  is  the  breaking  up  of  these 
stringent  party  lines,  and  the  placing  of  the  several  sentiments  im- 
partially before  the  whole  people,  and  all  church  members  as  well. 
As  we  must  be  satisfied  that  morals  will  not  suffer  by  the  result, 
we  then  will  be  enabled  to  judge  of  the  theoretical  questions  in  the 
only  possible  manner  in  which  we  can  do  so  in  justice  to  the  views 
of  the  different  parties,  viz.,  by  an  agitation  of  the  question,  look- 
ing to  an  enlightened  selection  of  belief.  The  difficulty  at  first 
sight  seeming  insurmountable,  viz.,  relating  to  fixing  upon  the 
preacher  to  suit  different  individuals  or  a  party  in  the  city  or  society, 
would  be  obviated  by  the  system  of  exchanged  preachers,  so  that  it 
would  not  matter  which  one  were  voted  in;  only,  to  fix  a  foundation 
in  the  exchange  system;  for,  let  it  be  the  one  of  what  sentiment  he 
may,  the  exchange  plan  would  bring  the  favored  one  as  often  be- 
fore the  party  or  individual  as  the  one  voted  to  the  locality.  The 
matter  of  voting  in  a  preacher  would  serve  both  to  fix  points  in  the 
exchange  system,  that  might  extend  all  over  the  State,  and  to 
show  from  time  to  time  what  sentiment  and  judgment  the  whole 
community  are  indorsing. 

But,  you  say,  although  this  plan  may  be  practicable,  we  have  no 
desire  to  change  our  faith,  or  hear  that  of  others.  If  we  are  not 
correct  in  our  opinion,  we  would  not  believe  anything — in  fact, 
would  not  give  a  snap  of  the  finger  for  the  whole  Bible.  We  want 
our  leavened  bread  every  Sabbath,  and  will  appear  at  the  sanctuary 
three  times,  expecting  to  hear  the  same  song.  We  are  nervous  on 
these  questions,  and  do  not  want  to  be  troubled.  The  fact  is,  we 
are  drawn  together  in  our  society  by  a  natural  bent  of  faculty  that 
harmonizes  with  the  sentiments  we  entertain,  and  any  other  would 
grate  unpleasantly  on  our  ears. 

This  is  a  fine  old  Koman  resolve,  that  is  firm  in  life,  and  to  the 
last ;  but,  I'emember  that  it  is  agitation  which  precedes  a  decision 
in  all  courts.  And  now,  here,  before  God  and  the  civilized  world, 
you  are  seriously  charged  with  perverting  the  religion  of  Christ  and 
the  covenant  of  grace  made  to  our  fathers,  from  the  beginning  of 
the  world.  We  remind  you,  too,  that  a  bent  of  natural  faculty, 
leading  too  much  in  the  one  direction,  is  a  fruitful  source  of  per- 
version, and  that  a  correct  character  or  faith  requires  all  the 
checks,  as  well  as  the  helps,  of  the  divine  plan  of  perfection.     We 


MYSTERY.  '  635 

appeal  to  revelation,  to  reason,  and  to  the  enlightened  sentiment 
of  the  nineteenth  century,  where  the  whole  masses  judge  matters 
according  to  democratic  principles  and  universal  liberty. 

Where  the  court  is,  there  must  the  case  be  tried.  Where  the 
judge  is  seated,  there  must  the  plea  be  made.  Where  the  plea  is 
made,  there  must  be  perfect  freedom  to  express  all  the  merits  of 
both  sides  of  the  case.  But  the  judge  is  the  people  in  this  case; 
and  the  circumstances  are  such  that  the  theoretical  and  practical 
subjects  of  religion  and  politics  cannot  be  fairly  heard  and  adjusted 
until  some  system  is  adopted  to  break  these  bonds  of  particular 
party  interest  and  church  organization. 

But  what  is  the  other  extreme  ?  Individual  revelation  means 
right  the  opposite  of  priestal  tyranny.  It  presumes  to  know  things 
direct,  and  has  little  use  for  interpreter,  priest,  or  bishop.  As 
priestal  authority  denies  it,  so  does  it  deny  priestal  tyranny.  These 
elements  do  not  mingle  harmoniously,  nor  cleave  together  in  sym- 
pathy. The  seed  of  various  principles  have  been  sown;  and  a  di- 
verse appearance  of  the  kingdom  is  apparent.  Individual  revela- 
tion, as  the  representative  of  the  clay  element  in  the  feet  of  this 
image,  means  both  the  claim  and  reality  of  individual  promptings 
from  a  supernatural  source.  This  is  also  a  reality  of  our  day  and 
times.  Its  most  prominent  manifestations  are  antagonistic  to  the 
revealed  system  of  faith,  as  declared  in  the  scriptures,  and  as  ad- 
vocated by  the  adherents  of  general  church  doctrine.  It  is  an  off- 
shoot of  deism,  shorn  of  its  principal  strength,  and  subject  to  the 
same  follies  that  modern  scepticism  has  charged  upon  the  Church. 
Deism,  as  revived  from  the  wreck  of  old  Church  rule,  in  about  the 
middle  of  the  seventeenth  century  was  a  strict  adherence  to  reason. 
Its  more  recent  phase  is  to  depart  from  the  strict  natural  character, 
and  to  assume  a  position  that  manipulates  the  deistical  idea  of 
God  into  an  indefinite  source  of  power,  so  far  removed  as  to  con- 
fuse the  reliability  of  the  scriptures,  and  cast  suspicion  upon  the 
best  efforts  of  the  visible  church.  The  departure  from  the  strict 
natural  character  means  that  it  does  not  depend  upon  the  reasoning 
powers  and  natural  faculties  as  the  sole  reliance  of  man. 

There,  however,  has  been  a  resort  to  reason  to  give  to  church  in- 
stitutions many  well-timed  as  well  as  many  ill-timed  thrusts,  and  to 
make  suggestions  of  change,  both  of  improvement  and  of  social  ret- 
rograde. However,  it  unfortunately  cuts  loose  too  quick  from  rea- 
son, and  enters  a  sj^here  of  practical  naturalism  that  is  neither  strict 
reason  nor  legitimate  revelation ;  but  is  simply  perverse  naturalism 
verged  back  to  its  starting-point  of  sorcery.  Here  and  there,  among 
Christian  sects,  rises  one  who  claims  individual  inspiration  as  a  com- 


636  MYSTERY. 

mon  matter,  and  in  a  general  way  the  Holy  Ghost  is  admitted  to  dic- 
tate to  individuals  in  every  sect ;  yet,  after  all,  the  imperative  aspect 
of  priestal  authority  is  maintained.  With  the  apparent  impractica- 
bility of  admitted  theories  v^ithin  the  church,  which  will  not  leave 
men  to  their  own  judgment  who  are  presumed  to  be  prompted  by 
the  Holy  Spirit ;  and  with  the  great  opposing  and  antagonistic  ex- 
tremes without,  we  perceive  and  call  attention  to  this  other  foot  of 
iron  and  clay.  Thus  the  image  is  complete.  It  is  a  perverse  form, 
beginning  with  sorcery  and  ending  with  it.  Its  whole  body,  from 
head  to  feet,  is  indicative  of  a  perverse  action  of  natural  faculty, 
and  of  the  uprising  of  physical  and  intellectual  madness.  It  is  the 
admitted  reign  of  the  worst  principles  in  earth,  as  operated  by  evil 
and  unjust  nations  and  societies ;  and  also  the  influence  of  sympa- 
thetic persons  and  spirits  in  other  spheres,  who,  dissatisfied  and 
wandering,  break  the  barriers  of  their  own  organism,  and  watch  for 
the  disordered  faculties  and  assimilating  dispositions  in  earth,  that 
they  may  gratify  the  mutually  perverse  desires  of  physical  and  spir- 
itual existence. 

But  the  principal  point  before  us  is,  that  practical  naturalism, 
first,  from  an  intrusive  aspect,  and  then  from  a  positive  assertion 
from  its  own  base,  has  forced  itself  up  through  all  the  institutions 
of  the  world,  and  has  wrought  out  for  itself  a  similitude  of  all  legiti- 
mate systems  within  the  very  seat  of  those  institutions.  Therefore, 
behold  "Babylon,  the  great,  the  mother  of  harlots  and  abomina- 
tions of  the  earth."  It  means  sorcery,  where  natural  faculty  should 
be  exercised  within  its  own  proper  limits.  It  means  idolatry, 
where  natural  philosophy  struggles  heavenward  after  God ;  and  her- 
esy, where  Bible  philosophy  has  been  intercepted  by  overwhelming 
pressure  of  confused  natural  theories.  It  means  despotic  union, 
where  legitimate  church  organization  prepares  itself  for  more  effect- 
ual work ;  and  an  established  dictation  in  its  presidential  office  on 
the  one  side,  and  a  prescribed  faith  in  the  place  of  church  constitu- 
tion on  the  other  side.  It  means  oppression  and  persecution,  as  an 
effect  of  political  and  church  political  rule.  It  means  the  denial  of 
all  divine  and  social  institutions,  as  the  effect  and  extreme  of  the 
assertions  of  reason  and  democratic  principles  of  government;  and 
it  means  claims  of  divine  hereditary  right  to  sit  in  the  pomp  and 
magnificence  of  authority  forever,  instead  of  a  mere  self-sacrificing 
object  for  the  equal  rights  of  men.  It  means  priestal  tyranny  instead 
of  the  free  exercise  of  every  person's  judgment,  based  upon  scripture 
and  all  the  lights  of  the  world.  Finally,  it  means  the  great  sacred 
special  and  exceptional  province  of  revelation  reduced  to  a  confused 
Babel,  in  which  run  riot,  excitement,  disorder,  and  insane  furies, 


MYSTERY.  637 

wherein  religion  is  reproached,  the  object  of  inspiration  denied, 
and  the  sacred  tabernacle  of  human  faculties  trodden  down  by 
physical  and  spiritual  devils.* 

Our  individual  capacity  is  such  that  we  shall  know,  indeed,  that 
God  will  be  with  us  whilst  the  varied  journey  of  life  goes  on.  It 
is  He  who  has  power  in  elementary  nature  to  work  instantaneously; 
and  by  His  spirits,  when  occasion  requires  to  do  marvelously,  be- 
yond our  conceptions.  Surely  He  shall  guide  you  forever.  He 
makes  you  mind  the  house  of  His  dwelling  without  any  violation 
to  your  physical  being,  and  all  the  posts  of  the  inner  tabernacle  are 
within  yourself.  He  shall  also  whisper  strange  and  curious  things 
in  the  holy  of  holies.  But  your  faith  is  between  yourself  and  God, 
and,  like  your  prayers,  not  for  parade.  With  Him  you  shall  find 
comfort  when  friends  fail,  and  with  Him  alone  you  must  go  to  the 
shade,  which,  reason  and  revelation  declares,  only  lies  between  us 
and  immortality.  As  God  is  secret  with  his  intimations  to  you,  so 
be  you  secret  with  your  faith.  As  for  general  revelation  to  man,  let 
us  believe  that  He  has  dispensed  by  times,  and  in  measure,  as 
occasion  and  extraordinary  necessity  requires,  and  that  that  which 
He  has  given  shall  speak  for  itself  in  the  object  it  accomplishes. 

But  the  reader  will  remember  that  the  incidental  name  of  Baby- 
lon diverted  us  from  the  subject  of  the  beast,  as  described  in  the 
thirteenth  and  seventeenth  chapters  of  Kevelation.  Now,  with  the 
idea  before  us  of  what  the  term  means,  we  are  to  observe  again  that 
these  ten  horns  hate  the  great  Babylon  of  harlots,  and  make  her 
desolate,  burning  her  with  fire.  If  the  reader  will  now  turn  to  the 
list  of  the  horns,  and  then  to  the  facts  of  church  history,  together 
with  the  relative  sentiments  represented  by  these  horns,  and  those  of 
the  perverse  spiritual  city,  he  will  see  how  this  applies.  These 
horns  began  to  be  developed  from  about  a.  d.  100,  and  were  not 
completed  until  very  recently.  But  taking  them  separately  as  con- 
trolling, or  leading  features  in  the  Church,  they  are  opposed,  gen- 
erally, to  the  visible  and  base  forms  of  naturalism.  At  the  time  of 
A.  D.  325,  many  of  these  doctrines  termed  the  horns  were  already 
prominent  in  the  Church,  and  at  that  time  commenced  a  special  war 
against  the  most  visible  forms  of  sorcery,  idolatry,  heresy,  atheism; 
and  it  has  always  been  the  disposition  of  the  Church  representing 
these  horns,  to  make  this  same  onslaught  whenever  these  objects  of 
naturalism  appeared.  The  only  trouble  is  that  they  have  been  too 
much  in  zeal,  and  not  enough  in  intelligent  discrimination.  After 
the  reformation,  when  the  spiritual  horns  had  mostly  taken  place  as 
prominent  controlling  principles  in  church  creed;  when  also  the  per- 

*See  page  181;  451  to  454  and  598  to  604. 


638  MYSTERY. 

Yerse  image  of  Babylon  had  developed  almost  to  the  feet,  we  find 
these  same  horns  leading  out  in  Protestantism,  as  identified  with 
its  liberal  division,  making  a  hated  war  against  despotic  union, 
prescribed  faith,  established  dictators,  persecution,  oppression, 
priestal  tyranny,  and,  in  fact,  against  almost  the  whole  divisions  of 
this  great  image  and  city  of  Babylon.  The  woman  on  this  beast  of 
misapprehension  of  truth,  presents  the  strange  situation  of  the 
horns  of  the  very  beast  she  was  riding,  "  making  her  desolate''  at 
the  very  time  she  was  riding  the  beast;  rather,  that  they  had  in  effect 
done  so  in  one  sense,  and  in  another  they  were  facilitating  the 
speed  of  all  the  doubtful  principles  represented  by  the  city  Baby- 
lon. It  looks  just  as  if  they  were  blinded  ;  and  whilst  majiing  war 
against  the  visible  forms  of  perversion  in  its  mere  physical  manifes- 
tation, they  were  at  the  same  time  admitting  a  spiritual  form  of  the 
same  thing,  and  thereby  virtually  giving  their  kingdom  unto  the 
beast  of  misapprehension,  and  to  the  woman,  a  particular  perver- 
sion. If  not  so,  how  could  it  be  said  that  they  should  "  hate  the 
whore,  and  shall  make  her  desolate  and  naked,  and  shall  eat  her 
flesh  and  burn  her  with  fire,"  and  then  add,  as  connected  with  the 
preceding  statement,  "For  God  hath  put  it  into  their  hearts  to 
agree,  and  give  their  kingdom  unto  the  beast,  until  the  words  of 
God  are  fulfilled?"  The  tenor  of  the  language  indicates  that  they 
were  laboring  under  misapprehension  even  while  they  were  making 
the  more  visible  perversions  of  the  earth  desolate.  But  the  lan- 
guage shows  more,  viz.,  that  they  were  facilitating  the  speed  of 
perversion  even  whilst  they  were  combatting  it.  This  agrees  with 
the  situation  and  history  of  these  horns. 

The  ideas  of  Calvin  brought  many  of  these  spiritual  horns  to  the 
front,  but  as  they  come  to  the  front  they  manifest  an  associated 
principle  of  liberty  and  hate  against  the  existing  forms  of  oppres- 
sion, priestal  authority,  and  all  kinds  of  tyrannical  rule.  We  do  not 
say  too  much,  when  we  assert  that  the  forces  that  pushed  these 
perverted  doctrines  termed  the  horns  of  the  beast,  in  the  front  of 
the  battle,  wrought  out  the  problem  of  modern  church  and  polit- 
ical independence,  in  connection  with  the  irreverent  and  unsympa- 
thetic forces  of  Deism.  In  doing  this  it  could  not  fail  to  direct  a 
special  fire  against  the  last  three  divisions  of  the  image  represent- 
ing the  great  city  Babylon.  Not  only  has  this  heat  and  fire  been 
shown  in  the  forces  headed  by  those  particular  doctrines,  but  the 
particular  doctrines  themselves,  on  account  of  the  cast  of  the  ex- 
traordinary, are  naturally  opposed  to  both  the  legitimate  sphere  of 
practical  naturalism  and  to  all  its  manifest  perversions.  For  this 
reason  we  judge  they  are  represented  as  giving  their  kingdom  unto 


MYSTERY.  639 

misapprehension  even  while  fighting  natural  perversions,  because 
they  will  not  admit  and  recognize  the  legitimate  sphere  of  natural- 
ism. Against  whom,  indeed,  is  it  that  we  find  occasion  to  make 
serious  charges  for  not  admitting  the  proper  sphere  of  reason  and 
of  Bible  philosophy?  It  is  against  these  same  kings — these  mis- 
taken powers  who  are  virtually  giving  their  kingdom  to  misappre- 
hension, just  because  they  have  put  away  a  redeeming  element,  and 
natural  scripture  necessity. 

Do  we  plead  for  Babylon?  Yes,  for  its  glory  and  excellence — for 
its  relationship  to  Abraham  and  Israel,  according  to  the  tyipes  of 
scripture  and  the  great  promise  which  shall  triumph  over  all  inci- 
dental disturbance  besetting  the  nature  of  men. 

Now,  we  will  return  again  to  the  thirteenth  chapter  of  Revela- 
tion, and  consider  the  description  of  the  beast  further,  as  it  is  por- 
trayed in  that  chapter. 

These  horns  are  described  as  having  crowns  upon  them,  which 
appears  to  indicate  something  more  than  a  mere  influence  of  chief 
controlling  doctrine.  We  certainly  cannot  view  the  history  of  these 
doctrines,  interpreted  the  horns  of  the  beast,  in  connection  with  all 
that  has  been  associated  with  them,  without  according  them  a 
magnificent  attainment,  in  spite  of  their  doubtful  character.  We 
have  already  noticed  how  they  have  warred  against  all  visible  and 
obviously  perverse  forms  of  anti- religious  principle,  and  have  also 
been  in  the  front  ranks  of  republicanism  and  church  liberty.  It  is 
herein  that  the  crowns  are  apparent. 

But  on  the  heads  is  the  "  name  of  blasphemy."  Blasphemy 
means  contempt  entertained,  expressed,  or  acted,  toward  God  and 
His  institutions.  Beginning  with  the  first  of  these  heads,  it  may 
be  said  that  the  notion  of  special  prerogative  of  religious  teach- 
ing, as  pertained  to  the  Jews,  and  then,  as  claimed  by  the  Cath- 
olics and  Mohammedans,  was  exaggerated  to  a  divine  and  special 
right  to  assert  past  and  decayed  systems  as  the  only  holy,  true, 
and  perfect  pattern  of  religion  and  substance  of  the  divine  will. 
In  this  assertion  and  under  the  dictation  of  misapprehension,  God's 
developing  pattern  of  religion  was  thrust  aside,  and  an  one  looking 
backward  to  literalism  and  practical  naturalism  of  a  perverse  char- 
acter was  persistently  and  forcibly  intruded.  Regular  succession  of 
priests,  with  a  magnified  authority  and  office,  also  fastened  a  part 
of  the  same  system  and  contributed  to  the  same  efiiect.  Deputed 
authority  was  a  necessary  link  of  the  same  plan,  for  by  it  the 
Holy  Ghost  and  authority  of  God  was  blasphemously  assumed  to 
be  withheld  from  any  element  or  person  that  did  not  maintain  the 
image  which  general  misapprehension  of  truth  had  set  up.     Then 


640  MYSTERY. 

the  gathering  of  physical  power,  after  the  pattern  of  departed  re- 
ligion, seemed  to  suit  the  purpose;  and  to  this  was  added  the 
ancient  notion  of  extreme  mission,  engendered  by  former  extreme 
policy  of  religion.  Still  it  was  not  enough,  but  a  system  of  prose- 
lyting was  instituted,  which  was  intended  to  make  a  wide-spread 
showing  of  what  God  required  ;  but  which  God  Himself  could  es- 
teem but  a  confused  mixture  of  good  and  evil,  that  as  a  whole  made 
contemptuous  representation  of  His  nature  and  will. 

Political  influence  was  added,  and  the  heads  were  completed. 
But  that  misapprehension  might  have  a  seat  and  definite  locality, 
creed  was  m'ade  to  gather  in  from  points  toward  the  heaven,  and 
from  the  depths  of  the  lowest  principles  and  practices  in  the  earth. 
It  went  far  back  in  former  ages,  and  selected  samples  of  perverse 
practice  and  false  theory,  and  blended  them  with  the  holiest  com- 
mandments and  highest  virtues.  Let  us  speak  more  charitably,  and 
say  that  it  received  that  which  was  forced  upon  it  by  the  uprising 
of  the  earnestly  seeking  but  sensual  world.*  But  the  most  chari- 
table view  cannot  obliterate  the  fact  that  misapprehension  of  truth, 
as  centered  in  church  creed,  was  caused  by  readily  admitting  the 
floating  miasm  of  ancient  custom  and  belief,  and  is  headed  by  the 
adoption  of  the  same  general  principles  on  which  the  Jews  stum- 
bled, and  came  short  of  representing  the  true  God  and  true  religion. 
However,  we  do  not  apprehend  that  this  particularization,  which  so 
hits  upon  the  very  object  and  modern  fact  of  creed — by  saying  that 
the  eighth  king  is  the  beast — means  that  it  is  that  object  which  wholly 
comprehends  religious  misunderstanding.  It  rather  means  that  it 
is  in  that  object  and  reality  that  a  special  seat  of  misapprehension  of 
truth  is  located.  It  is  on  the  same  principle  that  a  king  is  identified 
with  the  kingdom.  We  are  to  understand  that  the  eighth  king  was 
so  circumstanced  as  to  particularly  represent  the  kingdom  of  the 
beast. 

It  is  remarkable,  too,  of  the  description  on  this  subject,  that 
"another  beast"  is  spoken  of,  whose  distinction  from  the  other  and 
former  one  is  manifest  in  a  special  power  to  confirm  and  establish 
the  former.  This  immediately  suggests  the  controlling  system  of 
centralization  which  has  followed  in  order  to  creed,  as  a  matter  of 
fact,  and  which  turns  to  prop  the  misapprehension  centered  in 
creed  as  the  primary  foundation  of  centralization  itself.f  Thus,  a 
new  king  gives  a  new  aspect  to  the  beast ;  so  much  so,  that  it  is 
called  *'  another  beast."  But  this  is  more  on  account  of  the  dis- 
tinguishing character  of  the  ninth  king  than  on  account  of  present- 
ing an  idea  of  another  beast  in  any  degree  distinct  from  the  other. 

*See  pages  545  to  547.  t  See  pages  59  and  60;  588  to  590. 


MYSTERY.  641 

In  fact,  the  vision  declares  that  this  last  one  revives  afresh  the 
powers  of  the  former,  and  is  in  full  sympathy  with  it. 

Now,  we  call  attention  to  the  fact  that  it  is  centralization  that  has 
first  grown  out  of  creed  ;  that,  secondly,  has  exalted  itself  above  it  ; 
and  that,  finally,  has  been  interested  to  maintain  all  the  peculiar 
notions  of  special  prerogative,  regular  succession,  deputed  authority, 
physical  power,  extreme  mission,  proselyting,  and  political  influence, 
which  are  denominated  the  heads  of  the  beast  of  misapprehension. 
This  statement  is  self-evident.  It  is  history  written  in  lines  of  blood 
and  oppression.  It  is  the  distressed  reality  of  the  present,  wherein 
priestal  tyranny  displays  the  strength  a  half  score  of  centuries 
have  added  to  the  stealthy  influence  against  man's  nature  and 
liberty,  and  wherein  kingly  despotism  forces  itself  against  the  civil- 
ization of  the  times,  to  receive  the  homage  of  millions  in  its  mag- 
nificent seat  of  pomp  and  authority.  It  is  the  distressed  reality  of 
the  present,  wherein  the  greatest  burden  of  labor  receives  the  least 
compensation  and  honor ;  wherein  intelligence  manipulates  the 
secret  machinery  of  human  relations,  so  as  to  favor  the  influential ; 
and  wherein  the  most  sacred  trusts  from  the  common  people  are 
interpreted  to  mean  either  an  acknowledgment  of  superiority,  or  a 
privilege  to  make  the  most  of  the  situation,  in  a  contemptible  sale 
of  individual  principle  and  represented  interests. 

But  the  present  is  a  delicate  locality.  Let  us  turn  back  to  the 
past,  and  say  that  it  is  this  same  centralization  which  in  past  times 
first  set  kings  in  an  unjust  relation  of  wealth  and  power;  and  then, 
beholding  the  excellency  of  advantages,  claimed  a  royal  vein  of 
divinity  that  is  especially  adapted  to  rule,  and  that  must  ever  aspire 
to  this  position.  It  was  this  principle  which,  gaining  so  much,  de- 
manded more;  and  dextrously  insinuating  itself  into  a  misappre- 
hension within  itself,  was  equally  successful  in  the  minds  of  the 
populace  to  make  an  ascent  to  a  position  with  the  gods,  thereby 
placing  heroes  and  commanders  in  a  line  that  should  lead  upward  to 
assumptions  degrading  to  the  masses  and  blasphemous  to  the  Great 
One  God. 

Yes,  it  is  this  beast  that  in  the  past  could  not  comprehend  the 
sacred  trust  of  office,  under  the  authority  of  the  Divine  Governor, 
in  any  other  sense  than  that  of  the  agent  and  officer  inconceivably 
exalted  above  his  fellows,  until  the  whole  nature  of  man  was 
eclipsed,  on  the  one  hand,  and  scarce  a  place  left  for  the  Great 
Jehovah,  on  the  other  hand,  to  be  perceived  in  the  circle  of  the 
heavens  ruling  among  men. 

Now,  centralization  as  a  legitimate  principle  exercised  among 
and  over  men,  is  the  result  of  extraordinary  and  pressing  necessity, 
41    , 


642  MYSTERY. 

and  even  tlien  the  power  comes  from  the  governed  who  comprehend 
that  necessity  and  virtually  declare  :  We  give  into  your  hands  the 
management  in  this  emergency,  for .  the  most  prompt  action  is 
required.  This  same  principle  operating  in  society  in  the  circum- 
stances of  this  life  is  also  manifest  legitimately  by  concentrating 
business  into  select  committees.  But  what  is  this  of  which  we 
complain  ?  It  is  simply  an  absurd  presumption  against  the  brother- 
hood of  men  in  its  assertions  of  theory;  and  it  is  authoritative 
oppression  as  put  in  practice  and  realized  by  the  history  of  the 
world.  It  is  a  perverse  notion  of  government  which  catches  at  the 
points  susceptible  of  misconstruction  and  makes  them  available  for 
selfish  purposes  and  proud  assumptions.  It  is  a  disposition  to 
make  one  chief  agent  eclipse  all  the  powers  and  persons  subordi- 
nate, and  to  make  the  great  office  of  the  Savior  to  be  inconceiv- 
ably magnified.  Now,  it  were  these  points  in  the  ancient  church 
history  which  were  most  productive  of  misapprehension  —  most 
available  for  despotic  rule  and  selfish  ends — that  are  availed  of  by 
this  controlling  king,  centralization,  so  prominent  in  church  and 
political  government;  and  therefore  we  claim  for  it  a  position  as  the 
object  termed  "  another  beast."  This  beast  had  **two  horns,  like 
a  lamb,  and  spake  as  a  dragon." 

The  idea  conveyed  by  the  term  lamb  is  one  of  belief.*  Therefore 
these  horns  are  a  something  with  which  centralization  pushes 
against  its  opponents,  and  a  something,  too,  that  is  entertained  as 
a  matter  of  belief.  "We  say,  therefore,  as  true  to  the  description 
and  the  facts  in  the  case,  that  the  two  horns  are  the  precedents  of 
scripture  authority  relating  to  political  and  church  government.  A 
precedent  is  made  available  in  both  cases,  wherein  a  belief  in  the 
authority  of  the  scriptures  is  acknowledged  and  presumed  to  be 
acted  upon  in  maintaining  the  peculiar  centralization  of  which  we 
speak.  In  this  idea  we  present  below  the  form  of  this  other  beast 
in  its  relation  to  the  one  preceding  it. 

''Another  Beast "  —  Centralization  Maintaining  Creed  in  Misappre- 
hension. 

Two  Horns  —  Scripture  Precedent  of  Political  Eule. 

Scripture  Precedent  of  Church  Government. 

He  is  said  to  speak  "  like  a  dragon,"  because  the  presumption 
being  founded  in  a  misapprehension  of  truth  has  exceeded  all  just 
grounds  and  reiterates  its  pretensions  in  a  blinded  ignoring  of  the 
different  circumstances,  so  that  the  proclamation  of  authority  is  a 

*  See  page  201 


MYSTERY.  643 

perversion  of  legitimate  institutions  in  former  circumstances.  This 
is  the  meaning,  if  we  make  the  terms  dragon,  devil,  and  satan  con- 
nect with  the  idea  of  perversion. 

Now,  the  first  beast  is  said  to  have  one  of  his  heads  "  wounded  to 
death,"  and  that  this  other  one  was  instrumental  in  healing  the 
wound.  As  the  wounded  head  most  appropriately  applies  to  that 
of  physical  power,  we  invite  attention  to  the  fact,  that  though  five 
of  the  first  kings  or  heads  are  said  to  have  fallen,  yet  there  was 
one  of  these  five  which,  in  the  course  of  events,  was  more  particu- 
larly fallen  and  "  wounded  to  death"  than  any  of  the  other  four. 
This  was  the  physical  power  which  in  the  Jewish  institution  of  the 
church  and  religion  obtained  a  prominence  in  connection  with  the 
special  mission  of  that  people.  In  the  course  of  events  this  power 
was  almost  —  in  fact,  entirely  —  nullified.  Even  in  the  time  of 
John,  the  Revelator,  the  city  of  Jerusalem,  the  stronghold  of  the 
physical  power  of  the  Jews  was  broken  down  and  destroyed.  But 
an  effectual  destruction  of  physical  power  in  connection  with  an 
authoritative  religion  was  certainly  consummated,  if  not  in  John's 
time,  very  soon  after  it,  when,  after  several  revolts  of  the  Jews,  the 
Roman  emperors  took  the  most  effectual  measures  to  break  the  na- 
tionality of  the  Jews. 

As  much  as  this  could  not  be  said  of  those  other  four  heads  that 
were  said  to  be  fallen  at  the  time  of  John,  viz.,  special  prerogative, 
regular  succession,  deputed  authority,  and  extreme  mission.  These 
could  be  exercised  in  a  subordinate  way  and  in  a  spiritual  and 
religious  sphere,  as  in  fact  they  were.  But  this  other  head  of  phys- 
ical power  was  in  its  very  nature  broken  when  the  Jewish  nationality 
was  destroyed. 

Now,  we  want  to  direct  special  attention  to  the  fact  that  it  was 
centralization  that  revived  a  physical  power  in  connection  with  relig- 
ion. It  began  before  the  time  of  Constantine,  and  was  quite  prom- 
inent in  his  day.  The  aspect  soon  was  the  bishop,  or  the  more 
influential  emperor,  dictating  a  selection  of  agitated  doctrines  con- 
trary to  individual  liberty.  Physical  power  soon  meant  something 
more.  It  meant  force  in  matters  of  faith,  and  an  extreme  mission 
after  the  manner  of  the  Jews.  That  manner  was  to  unite  the  forces 
of  Israel  and  subjugate  opposing  systems  and  powers.  It  was  cen- 
tralization that  has  been  the  most  energetic  advocate  of  all  those 
points  that  support  misapprehension,  and  particularly  of  that  point 
which  uses  physical  force  in  connection  with  divine  claims  to  special 
and  general  government.  It  was  that  which  broke  the  horns  of  the 
philosophical  Persia,  viz.,  of  natural  and  Bible  philosophy,  that 
asserted  itself  in  particular  church   organization  and  in  political 


644  MYSTERY. 

combination,  making  havoc  among  both  false  and  righteous  institu- 
tions. It  was  a  principle  that  lay  hid  and  influentially  working 
before  it  took  the  kingdom,  and,  shaping  church  and  political  des- 
tiny, like  Hildebrand  in  the  history  of  the  popes.  It  is  that  which 
gave  us  political  influence  in  connection  with,  and  in  order  to, 
church  authority;  which  gave  us  an  established  dictator,  and  sur- 
rounded him  with  an  army  whose  physical  weapons  have  blas- 
phemously headed  the  special  agency  of  religious  authority,  pre- 
cipitating carnage  and  death,  where  simple  agitation,  liberty,  and 
moral  suasion  were  demanded. 

The  vision  says  that  he  "  doeth  great  wonders,  making  fire  come 
down  from  heaven  on  the  earth  in  the  sight  of  men."  This  un- 
doubtedly applies  to  that  aspect  of  centralization  which  has  so 
assumed  the  prerogative  of  divine  authority,  and  so  wrought  itself 
up  to  the  pitch  of  presumption  in  both  misappehension  and  perver- 
sion as  to  deal  freely  in  authoritative  restriction,  excommunication, 
and  curses,  that  means  not  the  mere  deprivation  of  civil  and  politi- 
cal rights. 

What,  think  you,  was  the  meaning  of  the  simple  word,  excommu- 
nication, in  former  times,  and  still,  in  some  countries  ?  In  Protest- 
ant countries  it  has  the  comparatively  mild  aspect  of  church  pro- 
scription, and  at  most,  a  cutting  off  from  church  fellowship  that 
leaves  the  subject  condemned  by  the  religious  creed  or  faith  of  the 
party,  and  oppressed  with  whatever  sense  of  guilt  his  own  con- 
science and  enlightened  judgment  may  admit.  But  it  meant  some- 
thing more  serious  and  effectual  than  this,  in  other  times  and  under 
other  circumstances.  Let  us  enumerate  a  little  what  may  enter  into 
the  combination  of  a  dreadful  and  terrible  excommunication — not 
merely  a  combination  that  may,  but  the  rather,  has  been,  the  awful 
anathema  of  other  times  and  circumstances.  As  it  is  more  conven- 
ient to  refer  to  the  fact  of  history  than  to  speak  in  the  abstract  rela- 
tion of  things,  we  say,  then,  that  general  ignorance  was  the  rule, 
coupled  with  a  superstitious  faith  that  could  believe  everything  of 
unseen  agents,  anything  of  physical  relics  and  their  relation  to  good 
and  evil,  and  almost  anything  of  the  chief  agents  representing  relig- 
ion, Christ,  and  God.  A  long  period  of  time,  wherein  art  and  sci- 
ence were  discouraged  to  give  place  to  a  gloomy  piety  and  zeal,  had 
served  well  to  increase  the  general  ignorance.  At  the  same  time, 
nations  being  cut  off  from  the  peculiar  interests  that  gave  them  life 
and  excellency,  became  sensual  and  oppressive,  leaving  the  contrast 
in  favor  of  an  overwhelming  church  organization,  whose  iron  model 
of  virtue  could  not  admit  the  baser  corruptions  of  political  govern- 
ment.    Hence,  the  Church  was  presented  in  an  advantageous  posi- 


MYSTERY.  645 

tion  that  increased  the  reverence  it  had  itself  so  carefully  incul- 
cated. 

Extraordinary  doctrines,  one  after  another,  conspired  to  add  a 
magic  halo  of  glory  and  mystery  around  the  chief  offices  of  the 
Church.  The  great  works  of  religion  were  propelled,  not  as  after 
the  pattern  of  man's  agency,  but  with  the  bold  claim  of  God's  seat 
being  visibly  filled,  as  never  heard  of  in  the  earth.  Though  the 
most  blasphemous  assertions  were  made,  and  the  most  absurd  doc- 
trines received,  they  broke  not  the  magic  spell  that  bound  the  peo- 
ple ;  but  the  rather,  entering  as  the  reverential  feeling  was  well 
wrought  up,  they  confirmed  the  bewitched  fancies  of  the  masses, 
who  now  stood  trembling  and  ready  to  bow  down  to  any  pattern  or 
decree  of  the  visible  agency.  In  this  situation,  what  did  the  calling 
of  "fire  down  from  heaven"  mean?  Rather,  what  did  excommuni- 
cation mean  ?  "Why,  simply  a  turning  of  all  these  superstitions,  all 
this  reverential  feeling,  and  all  this  strength  of  faith  against  one's 
self,  to  destroy  him.  We  say  that  in  the  very  nature  of  the  case  it 
must  have  been  effectual,  because  it  turned  the  faith  and  reverence 
of  men  against  themselves,  and  made  their  own  consciences  prey 
upon  their  spirits,  until  a  morbid  state  of  the  mental  powers  would 
tell  the  fearful  tale  that  the  anathema  of  the  Church  was  instanta- 
neous and  effectual  as  an  apparent  curse  of  the  bishop  and  of  God. 

"We  may  well  believe  the  account  of  kings  fading  before  the 
blight  of  excommunication,  like  the  fig-tree  pronounced  against 
by  Christ.  We  may  well  believe  how  they  repented  and  returned, 
and  how  that  the  body  of  the  people  and  the  host  of  the  Church 
were  kept  in  place  and  restrained. 

But  who  is  this  that  so  caused  this  *'fire  to  come  down  from 
heaven?"  Was  it  the  poor  humble  and  just  man,  who,  groaning 
under  oppression,  lifted  up  his  eyes  to  heaven  in  a  last,  desperate 
impression  that  patience  had  ceased  to  be  a  virtue,  and  demanded 
that  his  devilish  tormentor  be  bound  in  chains  ?  Was  it  the  exer- 
cise of  a  fearful  principle  especially  belonging  to  the  humble,  who 
trust  in  God  ?  No ;  it  was  not  the  oppressed,  demanding  judg- 
ment; not  the  humble  individual,  referring  his  case  to  God,  and 
invoking  justice ;  but  it  was  the  exercise  of  this  fearful  principle  in 
rank  perversion,  and  attaching  to  centralization  as  a  specialty.  The 
higher  the  office  arose — the  more  established  the  dictator,  the  more 
concentrated  that  fire  that  came  down  from  heaven  as  a  curse  upon 
both  the  sinner  and  the  righteous.  It  was  centralization  that  held 
in  terrible  array  all  the  horrors  of  the  visible  and  invisible  world, 
ready  to  hurl  their  fire  of  wrath,  to  the  physical  and  spiritual  death. 
Behold  him  who  "makes  fire  come  down  from  heaven!"    It  is  a 


646  MYSTERY. 

perverse  exercise  of  authority.  It  is  a  base  invader  of  common 
rights.  It  is  a  selfish  dictator,  which  construes  all  sacred  authori- 
ties in  earth  or  heaven  to  prey  upon  the  rights  of  others,  and  who 
thereby  is  ready  to  support  and  revive  the  most  doubtful  prece- 
dents of  the  past,  that  he  may  build  a  ladder  to  mount  above  his 
fellows  and  exalt  himself  to  the  place  of  God. 

It  is  he,  who,  by  both  proclamation  and  practice,  violates  the 
spirit  and  object  of  his  office,  and  makes  his  position  to  contribute 
to  selfish  ends,  and  so  contemning  the  sacred  relation  he  holds,  and 
the  Lord,  who  looks  down  from  heaven  upon  him.  Finally,  it  is 
that  visible  perversion  which  binds  in  physical  and  spiritual  chains, 
and  usurps  the  prerogative  of  God  in  a  perverse  relation  to  church 
and  political  government. 

It  is  also  said  that  this  beast  would  not  permit  those  who  had  not 
the  "  mark,  or  the  name,  or  the  number  of  the  name  of  the  beast," 
to  "buy  and  sell."  Now,  buy  and  sell,  in  the  spiritual  sense,  means 
to  make  use  of  special  mediums  of  intelligence,  and  to  receive  the 
advantages  of  fellowship.  The  reference  to  the  mark  in  the  *'  right 
hand  or  forehead,"  will  aptly  mean  a  profession  solemnly  committing 
to  a  certain  name  and  character  of  allegiance.  The  right  hand  is  the 
sign  of  natural  efficiency,  and  the  forehead  is  a  prominent  feature, 
suggestive  of  the  mind  and  intellect.  It  seems  that  the  descrip- 
tions first  implies  the  condition  of  allegiance  in  order  to  "  buy  and 
sell,"  and  intimates  that  to  insure  this,  there  is  imposed  a  certain 
mark  suggesting  solemn,  prominent  and  self-committing  profession. 
All  these  things  are  implied  by  a  mark  in  the  chief  and  prominent 
features  of  the  physical  form,  and  especially  in  those  which  are  the 
most  indicative  of  physical  effect  and  mental  capacity.  To  carry  out 
fully  the  sense  and  significance  of  receiving  a  mark  in  the  chief 
features  of  the  physical  and  intellectual  members,  seeing  that  it 
denoted  a  sign  to  distinguish,  and  that,  too,  as  a  condition  of 
privilege,  means  a  special  committal  to  a  something  addressed 
to  the  mind,  which  insures  the  spiritual  and  physical  support  of 
the  subject.  But,  in  the  relation  in  which  this  mark  is  received, 
it  implies  a  degrading  obligation.  It  means  individual  subjection 
to  centralization,  which,  in  act,  denies  the  exalted  nature  of  men, 
the  strength  and  office  of  the  reasoning  faculty,  and  a  blind  and 
solemn  obligation  to  support  a  self-constituted  centralization,  and 
a  form  and  image  of  misapprehension  centered  in  political  consti- 
tution and  church  creed.  This  is  the  meaning,  brought  out  to  the 
full  significance,  the  figures  and  description  will  justify ;  and  also 
which  the  facts  will  declare  have  been  the  tendency  and  effect  of 
centralized  authority  in  the  sphere  of  a  misapprehension  of  truth. 


MYSTERY.  647 

Now,  this  beast  was  to  revive  the  power  of  the  first;  in  fact  was 
to  give  life  to  an  image  of  him.  If,  then,  we  are  on  the^  right 
foundation,  and  misapprehension  of  truth,  centered  in  creed,  is  the 
first  beast,  the  image  of  this  beast  must  be  very  like  it,  though  an 
image  of  a  thing  is  not  the  same  as  the  thing  itself.  Here,  then,  we 
are  to  understand  that  at  a  later  stage  of  church  history,  and,  per- 
haps, in  a  more  particular  sense,  centralization  institutes  a  new  form 
of  the  beast,  which,  after  all,  is  only  misapprehension  of  truth  in 
connection  with  church  creed.  It  must  be  this,  in  order  to  preserve 
the  likeness.  We  apprehend  that  the  vision  is  coming  to  that  par- 
ticular point  that  boldly  points  out  a  certain  organization  according 
to  the  idea  and  types  of  the  law,  in  making  every  sacrifice  have  its 
goat  for  the  sin-offering.  "We  trust  that  we  are  speaking  intelligibly, 
for  the  goat  of  the  sin-offering  has  been  explained  to  mean  the 
particular  organization,  or  system,  that  is  affected  in  these  philo- 
sophical sacrifices.*  There  is  a  point  where  reform  must  be  cen- 
tered; rather  where  it  is  directed,  and  that  is  in  the  most  per- 
verse aspect  of  the  most  enlightened  institutions;  for  there  it  is  the 
most  susceptible  of  an  impression  that  shall  enable  to  build  a 
foundation  to  reach  to  more  general  perversion.  "We  repeat  that 
the  vision  grows  exceedingly  pointed,  and  intimates  that  the 
last  image  of  this  beast  is  the  last  particular  organization,  and 
church  creed  that  has  given  a  prominent  seat  for  misapprehension 
of  truth. 

In  the  seventh  verse  of  the  chapter  before  us,  it  will  be  observed 
that  the  '*  name,''  the  *'  number,"  and  the  **  number  of  the  name," 
are  apparantly  synonymous  terms;  and  then  in  the  next  verse  it 
makes  mention  of  the  term  number  as  embracing  these  three  terms 
in  the  same  idea,  and  declares  that  it  is  the  number  of  a  man,  and 
that  the  number  is  "six  hundred,  three  score  and  six."  This,  it 
says,  is  the  mark  and  number  of  the  beast,  as  we  are  to  understand; 
as  it  is  represented  in  the  last  image.  If  the  number  is  termed  the 
number  of  a  man,  and  is  "  six  hundred,  three  score  and  six,"  what 
inference  are  we  to  make  from  so  brief  a  figure  of  what  this  beast 
relates  to  ?  Simply  just  what  inference  the  fact  of  the  description 
and  the  nature  of  the  number  will  convey  in  a  philosophical  appli- 
cation. In  order,  therefore,  to  get  at  that  meaning,  we  inquire, 
first,  what  is  the  literal  fact  relating  to  the  number  of  six  hundred, 
three  score  and  six  ?  But,  in  order  to  do  so,  we  will  place  the  num- 
ber in  the  form  proper  to  numbers  in  use  by  the  nations  and  times 
in  which  the  application  is  evidently  intended.  Then,  barring 
Greek  and  Latin,  and  admitting  a  modern  idea,  according  to  tranS' 

*See  page  287. 


648  MYSTEKY. 

lated  scripture,  we  shall  have  the  number  as  follows:  666.  It  pur- 
ports to  be  one  number,  but  the  literal  fact  shows  that  it  takes  three 
of  like  denomination  to  express  that  number.  It  is  simply  three 
expressed  in  one.  This  is  all  we  can  say  for  the  literal  fact  of  the 
number,  except  that  the  three  individual  numbers  so  expressing  the 
one  number,  are  of  an  equal  denomination. 

Now,  in  applying  this  literal  appearance  and  fact  of  the  figures  and 
number  given,  it  must  be  remembered  that  general  misapprehension 
is  the  beast;  then  that  he  is  made  to  connect  with  the  eight-king 
creed,  to  receive  a  special  seat;  and,  finally,  that  the  description 
about  the  image  of  this  misapprehension  centered  in  church  creed  is 
evidently  bearing  against  a  more  particular  creed  and  church  organ- 
ization. It  is  this  last  image  which  is  supposed  to  specially  bear  the 
above  number  and  mark.  Therefore,  receive  the  inevitable  conclu- 
sion that  the  trinitarian  orthodox  creed,  so  called,  invites  the  appli- 
cation to  itself,  and  is  well  worthy  of  it.  It  purports  to  stand  at  the 
gate  of  heaven  with  its  peculiar  creed,  in  which  is  the  prominent 
sign  of  three  gods  expressed  in  one  name,  and  each  of  equal  de- 
nomination, power  and  glory.  At  this  point  it  requires  of  all  who 
shall  approach  a  religious  interest,  that  they  shall  first  believe  that 
they  are  by  nature  vile;  and  secondly ,«^'that  they  shall  mar  their 
most  noble  medium  of  intelligence  by  receiving  the  numerous  ab- 
surdities the  creed  insists  upon,  and  particularly  that  which  makes 
the  crowning  mark  and  incomprehensible  assertion  of  chief  trini- 
tarian orthodoxy. 

The  number  is  the  number  of  a  man,  because  it  is  the  type  of  a 
particular  mark  of  creed  doctrine  relating  to  Christ.  It  is  666,  be- 
cause it  refers  to  a  misapprehension  centered  in  a  creed  whose  chief 
sign  is  three  gods  in  one,  of  equal  denomination,  according  to  the 
literal  appearance  of  the  number  666.  The  vision  would  indicate 
pointedly  that  three  in  one  is  the  mark  that  pertains  to  this  last  phase 
of  misapprehension  connected  with  church  creed,  and  which  is  so 
persistently  presented  in  the  absurdities  and  perversions  of  the  trin- 
itarian orthodox  element  of  Protestantism. 

Having  pursued  the  proposition  that  the  church  doctrines  have 
been  corrupted,  and  finding  that  the  spirit  of  prophecy  is  against 
— even  against — our  reformed  denominations,  we  invite  you  to  con- 
sider that  this  is  the  appearance,  whether  we  take  the  entertained 
notions  separately  and  reason  upon  them,  or  whether  we  apply  a 
philosophical  view  of  the  prophecies  and  give  them  their  evident 
bearing. 

"We  said  that  we  anticipated  no  pleasant  result  from  viewing 
the  matters  of  the  sixth  seal.     The  language  used  in  describing 


MYSTERY.  649 

what  is  the  result  coincides  with  the  inferences  of  reason  applied  to 
scripture  doctrine  and  universal  history.  The  revelator  John,  in 
describing  the  aspect,  says  that  there  was  a  great  earthquake,  which, 
according  to  Bible  philosophy,  means  a  disturbance  of  established 
and  natural  institutions;  that  the  "  sun  became  as  black  as  sack- 
cloth of  hair,"  which,  according  to  the  same  system,  means  that 
the  explained  mode  of  teaching  has  in  the  history  of  the  Church, 
exceeded,  and  in  connection  with  the  confused  theories  of  ancient 
nations,  introduced  corrupting  influences,  and  that  it  finally  op- 
poses itself  in  direct  contradiction  to  all  scripture  authority,  as  the 
facts  of  modern  deism  show,  and  as  is  evidently  a  perverse  aspect  of 
reason  and  the  explained  mode.* 

It  also  says  the  **moon  became  as  blood,  and  that  the  stars  fell 
from  heaven."  So  it  has  been  claimed,  on  the  other  hand,  that  the 
unexplained  mode  of  conveying  instruction,  agreeing  with  the 
moon,  has  developed  an  objectionable  literalism,  which,  in  effect, 
leaves  the  current  of  church  doctrine  like  an  abominable  and  cor- 
rupt stream  that  cannot  be  partaken  of.  The  stars  mean  light  in 
the  philosophical  firmament,  viz :  lesser  instructions  in  brief  sen- 
timent in  the  historical  plan  of  instruction.  These  are  revealed  as 
falling  from  their  place,  by  reason  of  exposing  the  errors  and  no- 
tions of  perverse  doctrine. 

The  heaven  is  declared  as  departing  like  a  scroll  when  it  is 
wrapped  together;  and,  in  connection  with  this,  we  ask,  what  is  the 
aspect  if  the  arguments  be  allowed,  and  especially  as  brought  to 
the  finale,  where  the  most  extended  and  authoritative  form  of  church 
faith  is  revealed  as  a  wonderful  misapprehension  of  truth,  ready  to 
be  condemned  and  to  pass  away? 

Finally,  what  have  those  mighty  men,  captains,  and  kings,  rep- 
resented as  hiding  themselves  from  the  effect  of  opening  the  sixth 
seal,  have  to  do  with  those  perverse  chief  and  controlling  principles 
in  both  church  and  political  faith  ?  If  they  are  not  condemned  be- 
fore the  philosophy  of  the  Bible  and  the  God  who  has  dictated  the 
scriptures  to  be  a  light,  then  let  them  still  face  the  sentiment  of  this 
day  and  age;  for  we  judge  that  the  opening  of  these  seals,  and  the 
effect  produced  will  have  a  more  searching  aspect  than  a  mere 
mental  retrospect.  Yes ;  in  pursuing  the  mysteries  of  the  Bible 
further,  we  expect  to  suggest  only  a  confirmation  of  what  has  al- 
ready been  advanced,  and  much  of  that  confirmation  must  lie  with 
future  developments,  other  agents,  and  more  practical  effects. 

Ah,  you  say,  we  perceive  your  bent :  whilst  condemning  other 
faith  and  creeds,  you  presume  to  produce  one  that  shall  be  accept- 

*  See  pages  40  to  45,  concerning  tlie  sun  and  moon. 


650  MYSTERY. 

able,  and  are  even  confident  of  being  indorsed.  No;  we  mean 
rather  that  the  intelligent  forces  have  been  for  many  years  stirred 
up  against  you  ;  that  they  are  being  stirred  up,  and  that  they  shall 
be,  until  you  find  no  place  for  those  objectionable  tenets  of  faith 
that  deny  the  nature  and  powers  of  men  and  the  proper  relation 
of  Christ,  ^nd  which  are  tending  to  place  the  saints,  angels,  and 
agents  in  the  seat  of  the  Almighty. 

That  which  we  have  produced  we  indeed  argue  to  be  the  senti- 
ment of  the  scriptures.  Whether  or  not  it  be  so,  let  every  man  be 
judge.  That  which  the  God  of  all  will  approve,  let  Him  by  the 
course  of  events  maintain,  for  we  have  nothing  to  do  with  the  mat- 
ter, except  to  declare  what  we  conceive  to  be  the  proper  system  of 
approaching  the  sacred  scriptures;  and  what  under  that  system  the 
scriptures  reveal  in  relation  to  inner  principles  and  universal  influ- 
ences. So  much  has  already  been  submitted,  and  the  sum  of  it  is, 
that  the  grace  of  God  is  to  all  men  unto  salvation  ;  not  as  an  in- 
definite disposition  of  the  Almighty,  conditioned  by  the  faith  and 
conduct  of  men,  if  you  please,  but  as  a  determinate  counsel  that 
shall  work  effectually  and  fearfully  among  men  for  that  purpose, 
with  an  absolute  and  certain  result. 

Oh,  another  will  say,  if  this  be  the  case,  I  will  not  concern  myself 
much  about  religion  or  morality.  Just  so.  You  are  the  blasphem- 
ous reviler  for  whose  sake  we  have  received  the  veil  of  mystery,  and 
the  perplexity  of  a  cautiously  written  and  closely  sealed  covenant. 
For  your  sake  we  have  been  rebuked  for  approaching  the  secret 
tabernacle,  where  the  ark  of  the  testimony  declares  the  covenant 
of  mercy.  For  your  sake  eternal  punishment  was  suffered  to  run 
its  course,  the  nature  of  man  declared  vile,  predestination  made  to 
assume  an  aspect  of  terror,  and  the  whole  heavens  to  gather  the 
blackness  of  despair.  Still  you  have  not  been  moved.  You  are 
resting  quietly;  having  taken  no  church  obligations,  you  are  free  ; 
and  if  you  have  done  so,  you  propose  to  break  from  whatever  re- 
straint they  have  imposed  the  moment  the  ark  and  its  secret  is  re- 
vealed. You  are  vile,  and  the  angels  of  God  seek  you.  Flee  now 
from  restraint.  It  is  the  sign  by  which  they  shall  know  you  ;  and 
for  you  all  the  terrors  of  the  damned  are  indeed  prepared.  Come, 
let  us  declare  to  you  that  the  testimony  of  the  scriptures  is  as  de- 
termined a  purpose  for  your  salvation  as  that  other  predestination 
purported  to  be  for  your  eternal  damnation.  Probably  you  be- 
lieved the  former;  and  cursing  and  blaspheming,  lived  a  life  of  in- 
sane desperation.  Now,  you  believe  the  latter,  and  rushing  to  folly, 
you  contemn  God  and  His  purpose.  May  be  you  are  unmoved  and 
indifferent  to  both  proclamations.     Very  well ;  wait  until  the  forces 


MYSTERY.  651 

of  the  heaven  encompass  you  like  the  secret  waters  of  the  flood, 
when  all  refuge  is  found  to  be  cut  off,  and  you  be  taken  and  con- 
demned as  the  opposite  of  those  who  yielded  themselves  a  willing 
offering,  as  the  first  fruits  unto  God. 

Now,  we  claim  in  the  book  of  Revelation,  by  John  the  apostle  and 
prophet,  a  confirmation  of  what  has  already  been  advanced. 

What  we  have  advanced  is  presumed  to  be  in  the  philosophy  of 
the  Bible.  Therefore,  though  the  substance  is  the  grace  of  God 
toward  all  men  unto  salvation,  yet,  is  the  means  to  that  end,  which 
has  been  advocated,  the  proper  means?  Put  it  in  the  extreme  test  in 
which  trinitarianism  will  demand.  They  are  in  the  aspect  of  saying: 
you  have  condemned  us,  but  you  have  substituted  a  proper  creed, 
of  course;  now  what  is  your  mark  and  number?  Very  well;  tell  us 
what  constitutes  a  proper  creed,  and  we  will  see  whether  or  not  the 
argument  in  this  essay  is  endorsed  or  denied.  Let  us  define  for 
you.  It  is  a  proper  judgment,  a  proper  faith,  and  a  proper  atone- 
ment. 

This  much  you  claim  for  your  creed,  and  this  is  the  sum  of  it. 
Judgment  means  a  decision  over  conflicting  testimony,  a  justifying 
of  the  righteous  and  a  condemning  of  the  wicked  or  unjust.  Your 
creed  proposes  to  do  all  this.  It  makes  the  final  decision  involving 
all  this.  Faith,  as  the  sum  of  creed,  means  that  which  is  proper 
to  believe  and  practice.  Atonement  denotes  the  means  of  salva- 
tion. If  you  say  that  this  means  is  all  expressed  in  your  creed, 
then  you  are  ready  to  indorse  the  definition  we  have  given  of  what 
is  the  sum  of  a  proper  creed.  So  far  we  agree,  then.  But  whence 
comes  this  sum  of  doctrine  ?  Is  it  not  from  a  due  respect  to  all  the 
primary  doctrines  and  principles  of  the  Bible  ?  Again  you  say,  yes, 
and  agree. 

Now,  notice  in  the  seventh  chapter  of  Revelation,  where  the  ap- 
pearance on  opening  the  sixth  seal  is  further  particularized,  that  it 
specifies  a  number  belonging  to  those  who  were  sealed  out  of  all  the 
tribes  of  the  children  of  Israel.  We  claim  that  the  tribes  of  Israel 
are  respectively  typical  of  the  twelve  primary  doctrines  of  the  Bible 
and  of  religion.  We  have  also  particularly  defined  to  which  doc- 
trine they  severally  relate.*  Suppose,  for  our  sake,  and  just  for  a 
minute,  you  allow  the  application  as  explained  in  this  system. 
Well,  then,  the  sum  and  number  of  what  purports  to  be  sealed 
from  all  the  tribes  will  mean  simply  a  select  principle  of  doctrine, 
deduced  with  due  and  equal  deference  to  all  the  primary  doctrines 
of  the  Bible.  What  then?  You  have  allowed  that  such  a  selection 
ought  to  be  the  proper  faith,   judgment,  and  atonement.     Now, 

*  See  pages  119  and  120. 


652  MYSTERY. 

what  we  want  to  prove  to  you  is,  that  your  selection  is  found  de- 
fective, and  is  denied  by  the  scriptures.  It  is  denied  as  a  misappre- 
hension of  truth,  and  in  its  most  prominent  features  is  designated 
by  a  number,  which,  according  to  the  express  declarations  of  the 
prophet  and  by  the  medium  of  reason,  is  barred  from  the  chief  and 
authoritative  agency  of  G-od. 

But  here  is  another  selection,  and  it  comes  through  him  who  **  as- 
cends from  the  east,"*  viz:  through  the  principle  and  system  of 
Bible  philosophy,  which  ascends  from  the  point  of  first  causes  by 
the  aid  of  reason  and  all  the  helps  of  the  world.  It  is  this  angel 
who  is  purported  to  have  the  seal  of  the  living  God;  and  the  sign, 
mark  and  number  of  those  who  are  sealed  and  selected  is  144,000. 

What  is  the  literal  fact  concerning  this  number?  Mark  well  how 
we  define  the  literal  facts  of  the  number;  for  we  propose  to  apply 
the  definition  to  the  test  of  what  the  proper  atonement  for  man  is; 
to  what  we  have  argued  it  to  be;  and  against  your  estimates  of  the 
true  obligation. 

First,  then,  the  number  begins  with  one  chief  unit;  secondly,  it 
embraces  two  compound  numbers  of  equal  denomination,  in  a  sub- 
ordinate position  but  chief  relation  to  the  first  number.  This  is 
the  definition  of  one  of  the  divisions.  The  other  division  embraces 
three  distinct  figures  of  equal  denomination  and  appearance,  but 
which  have  no  importance  in  the  number  only  as  they  are  in  rela- 
tion to  the  preceding  numbers.  Is  the  definition  correct?  Yes, 
you  say,  it  is  correct.  Well,  then,  to  apply  it  to  our  argument  of 
the  scriptur6  mysteries  and  what  is  to  be  esteemed  the  proper  de- 
ductions from  them,  we  invite  your  attention  to  where  we  had  occa- 
sion to  explain  on  the  subject  of  the  forty-eight  cities  given  to  the 
Levites  from  all  the  tribes  of  Israel.f  It  is  there  that  the  senti- 
ment of  the  whole  scriptures  is  claimed  in  ^  doctrinal  form,  and 
there,  too,  that  all  the  means  of  grace  and  salvation  are  enumerated. 

That  means  acknowledges  and  declares  God  the  first  chief  unit ; 
principles  and  persons  in  an  equal  relation  to  each  other,  but  in  a 
subordinate  and  close  relation  to  God,  the  first  cause.  It  also  re- 
veals systems,  customs,  and  examples,  as  important  in  a  subordi- 
nate relation  to  God,  persons,  and  principles.  But  that  there  may 
be  a  fair  illustration,  we  will  divide  the  number  so  that  all  parts  are 
presented  in  an  application  according  to  the  composition  of  the 
whole  number. 

*  See  page  182.  t  See  page  415  to  508. 


MYSTERY.  653 

1  4  4  0  0  0 

Chief  Unit.  Compound  No,  Compound  No.  Numbers  important  in  rela- 
tion to  the  preceding. 
God.  Persons.       Principles.     Systems.  Customs.  Examples. 

Remember  that  the  number  only  purports  to  be  a  selection  from 
all  the  tribes  of  Israel.  If,  then,  the  tribes  are  principles,  so  is  the 
selection ;  and  it  can  but  mean  what  may  and  should  be  deduced 
from  the  head  and  primary  doctrines  of  the  Bible  as  the  means  of 
salvation.  Observe,  too,  that  in  other  parts  of  this  book  of  Revela- 
tion a  certain  number  identified  with  the  mark  of  144,000  stood 
with  the  "  Lamb  on  Mount  Sinai,"  declared  to  be  "without  fault," 
to  be  "virgins,"  and  "first  fruits  unto  God  and  the  Lamb."  In 
connection  with  this,  consider  the  fact  that  the  doctrine  of  princi- 
ples and  persons  are  powerful  and  pure  in  a  close  relation  to  God, 
and  that  the  doctrine  of  God  may  be  magnified  or  debased  by  per- 
sons and  principles.  Remember  that  systems,  customs,  and  exam- 
ples may  be  pure  and  holy  in  a  proper  relation  to  a  selecting  intelli- 
gence that  comes  first  from  God,  and  secondly,  is  operated  by  per- 
sons and  principles. 

The  sum  of  the  matter  seems  to  be,  that  the  144,000  is  both  a 
mark  and  sign  of  a  right  selection  of  doctrine  and  a  figurative  sum- 
mary of  what  constitutes  the  whole  primary  means  of  salvation, 
progress,  or  perfection.  To  be  sealed  by  this  seal  is  to  acknowl- 
edge these  means  ;  and  to  be  included  in  the  number  personally,  is 
to  be  in  the  proper  relation  to  God  in  both  belief  and  practice. 

In  the  ninth  verse  John  describes  "  an  innumerable  company, 
which  no  man  could  number,"  and  yet  he  still  seems  to  be  speak- 
ing of  principles  rather  than  of  persons.  They  are  explained  to  be 
those  who  "have  come  up  out  of  great  tribulation,  having  washed 
their  robes  and  made  them  white  in  the  blood  of  the  Lamb." 

If  it  seem  a  cold  idea  that  all  these  are  said  to  be  redeemed,  and 
yet  only  principles  implied,  you  must  reflect  that  the  revelator  is 
speaking  of  first  causes,  primary  means,  and  of  the  innumerable 
secondary  principles  that  appertain  to  the  doctrine  of  God  as  chief, 
principles  and  men  as  chief  agents,  and  to  system,  custom,  and  ex- 
amples in  the  great  plan  of  progress. 

Now,  if  the  revelator  has  assured  us  that  all  these  are  purified 
and  redeemed,  we  need  not  be  anxious  for  our  personal  selves,  for 
it  is  the  derangement  of  these  primary  causes  and  first  principles 
that  places  us  in  the  fallen  and  lost  condition. 

If  still  you  are  not  satisfied,  then  enter  the  list  as  persons  in  a 
proper  relation  to  God,  thereby  receiving  the  mark  and  seal  in  a 


654  MYSTERY. 

special  sense,  and  be  counted  among  the  wise,  who  anticipate  the 
evils  of  rebellion  and  flee  from  the  gathering  storm.  The  number 
and  mark  is  still  144,000,  though  millions  enter  the  ranks ;  for  the 
number  is  but  a  sign  of  the  means  that  must  be  accepted,  and  of 
the  faith  that  should  be  received. 

This  being  the  case,  the  number  is  a  proper  figure  to  designate 
the  whole  company  of  persons  literally  enlisted  in  sympathy  with 
this  mode  of  salvation,  this  means  of  grace,  and  this  summary  and 
selection  of  doctrine.  The  revelator  has  evidently  used  the  figure 
in  this  sense,  for  there  is  both  a  mental  aspect  in  principle  and 
practical  application  in  person  to  this  salvation. 

But  some  may  object  to  the  manner  of  applying  these  numbers. 
They  will  say,  perhaps,  that  if  the  figures  of  the  Bible  partake  of 
the  circumstances  that  surrounded  the  time  of  their  being  used, 
then  the  literal  fact  of  the  numbers  ought  to  be  considered  in  He- 
brew, Greek  or  Eoman  numbers,  because  Hebrew  and  Greek  are 
the  languages  in  which  the  scriptures  were  originally  given,  and 
the  Roman  empire  overspread  the  world  at  the  time  in  which  John 
gives  us  both  the  numbers  relating  to  the  lamb  and  to  the  beast. 

This  objection  would  be  well  taken  were  it  not  for  other  consid- 
erations and  additional  circumstances.  These  additional  circum- 
stances are,  first,  that  in  both  cases  of  the  numbers  a  reference  is 
made  to  a  selection  of  scripture  doctrine,  after  the  scriptures  them- 
selves have  undergone  numerous  translations.  Secondly,  it  pur- 
ports to  hit  upon  the  situation  of  the  last  phases  of  the  universal 
religious  subject.  Finally,  the  subject  in  these  two  distinct  selec- 
tions, and  as  manifest  in  these  two  distinct  selections  in  the  last 
times,  is  particularly  among  modern  nations  when  the  Arabian  form 
of  numbers  is  adopted,  and  where  in  a  diversity  of  languages  the 
same  system  of  numbers  is  common  to  them  all. 

Therefore,  whilst  it  is  true  that  a  figure  should  be  considered  from 
the  standpoint  of  circumstances  at  its  origin,  yet,  in  this  case,  the 
additional  circumstances  refer  the  standpoint  to  modern  times. 
This  same  principle  has  been  applied  before,  and  it  simply  demands 
that  all  the  conditions  of  a  figure  should  be  taken  in  view.  Besides, 
if  the  nationality  existing  at  the  time  of  the  figures  being  instituted, 
is  to  govern  the  character  of  the  number  (which  also  seems  proper) 
it  will  account  for  the  pointed  application  made  by  other  authors  on 
this  subject,  wherein  they  reckoned  somewhat  more  literally  in  the 
channel  of  Latin  numbers. 

Again,  the  Arabian  system  in  which  we  judge  the  most  proper  ap- 
plication of  the  numbers  was  intended,  is  apparently  derived  from 
India,  and  more  ancient  nationalities.     How  far  this  mode  was 


MYSTERY.  6  5 

already  adopted,  even  at  the  time  of  John,  may  be  considered  an 
open  question.  "We  judge  that  if  it  were  received  from  Arabia  as 
early  as  the  tenth  century,  and  previous  to  that,  that  it  had  been 
derived  from  Eastern  Asia;  that  it  is  safe  to  say,  at  least,  that  it 
was  an  established  manner  of  reckoning  already  existing  at  the 
time  of  John  the  Apostle.  Therefore,  waiving  the  additional  cir- 
cumstances, the  difficulty  to  be  accounted  for  is,  in  the  fact  of  the 
numbers  being  referred  to  a  system  existing  at  the  time  of  John  in 
Eastern  Asia,  instead  of  falling  into  the  channel  of  numbers  used 
in  the  Roman  empire  and  in  the  Hebrew  language,  both  of  which 
John  must  have  been  conversant  with,  and  which  were  noticable 
circumstances  of  his  time. 

There  is  a  consideration  that  will  even  account  for  this.  It  is, 
that  the  whole  history  of  the  Church,  wherein  the  first  causes  of  a 
perversion  of  doctrine  may  be  traced,  reveals  the  fact  that  this  per- 
version was  caused  by  an  uprising  of  strange  and  confused  theories, 
originating  in  Eastern  Asia.  It  beset  first,  the  western  nations,  and, 
secondly,  the  Church,  and  to  it  the  general  misapprehenfeion  of 
truth,  may  be  ascribed.  It  is  also  equally  true  that  a  natural  phil- 
osophy, righteous  in  its  object  and  aspiration,  originated  in  the  same 
eastern  portion  of  the  world,  and  from  the  beginning,  grappled  with 
the  more  objectionable  practices  and  theories  of  ancient  nations. 
In  John's  time,  it  doubtless  was  the  experience  to  feel  the  waves  of 
these  conflicting  forces,  as  they  would  heave  up  from  the  agitated 
sea  of  the  East.  The  spirit  of  the  scriptures,  taking  a  note  of  this, 
and  knowing  that  both  these  forces  would  ultimately  seize  upon  the 
Christian  subject,  and  in  that  sphere  renew  the  struggle,  thereby 
giving  Bible  doctrine  both  a  philosophical  and  confused  aspect,  ac- 
cording to  the  separate  elements,  it  would  naturally  describe  the 
religious  destinies  in  terms  appropriate,  and.  in  common  to  these 
two  elements.  This  is  the  more  probable,  if  these  two  forces  suc- 
ceeded in  dividing  scripture  interpretation  into  two  distinct  charac- 
ters, respectively  corresponding  to  each  of  these  forces.  If,  then, 
it  may  be  admitted  that  the  Arabian  system  of  numbers,  in  some 
form,  was  the  one  belonging  to  ancient  and  eastern  countries,  where 
the  race  began  its  existence,  and  where  also  began  the  controversy, 
as  to  whether  man  should  attain  to  heaven  by  a  legitimate  philoso- 
phy, or  sink  to  a  more  degraded  condition  than  the  lower  animals, 
by  adopting  a  perverted  naturalism,  it  is  probable  that  the  contest- 
ants were  spiritually  numbered  in  the  beginning  according  to  that 
system ;  and  that  in  the  end  they  should  be  distinguished  in  the 
same  relation  to  each  other,  but  respectively  justified  and  con- 
demned in  the  same  channel  of  language  in  which  they  both  com 


656  MYSTERY. 

menced  the  struggle.  The  beast  is  declared  as  ascending  out  of 
the  ''  bottomless  pit,'*  and  is  marked  in  its  last  appearance  by  the 
number,  666.  But  the  interpretation  of  misunderstanding  arising 
out  of  that  place  seems  to  be  that  it  is  objectionable  naturalism, 
strangely  blended  with  confusion,  sorcery  and  sensualism,  as  ob- 
tained full  form  in  the  East,  and  was  precipitated  upon  Christianity. 
That  was  the  cause  of  the  perversion  of  the  latter.  However,  the 
flood  that  swept  to  the  "West,  also  brought  a  current  from  the  same 
nationalities,  which  cut  the  channel  for  a  reasonable  religion, 
thereby  opposing  to  the  mark  and  number  of  the  beast,  a  righteous 
seal,  that  declares  the  oversight  of  Providence  and  the  success  of 
man's  natural  existence.  These  forces,  it  would  seem,  began  their 
course  under  the  same  system  of  numbers  as  that  prevailing  in 
modern  times;  and  inasmuch  as  a  number  is  to  designate  their 
respective  characters,  what  system  shall  it  be  in  but  that  in  which 
the  religious  subject  commences  and  ends? 

The  science  and  civilization  of  the  world  have  adopted  this  mode, 
and  still  it  is  apparent  that  it  reaches  back  to  ancient  times;  so,  after 
all,  in  the  midst  of  numerous  systems  of  reckoning  numbers,  many 
of  which  have  been  both  imperfect  and  temporary,  is  it  not  appro- 
priate to  judge  that  the  most  perfect,  most  lasting  and  universal 
one,  is  the  one  intended  to  mark  and  number  the  forces  that  have 
striven  together  from  the  beginning,  and  which  in  the  last  times 
appeal  to  heaven  with  their  respective  and  final  selections  ? 

Closely  connected  with  the  opening  of  the  sixth  seal,  four  angels 
were  observed  standing  on  the  four  corners  of  the  earth,  holding 
the  four  winds  of  the  earth,  where,  it  seems,  there  are  four  other 
angels  ready  to  hurt  the  earth,  the  sea  and  the  trees. 

Now,  '* hurting  the  earth"  means,  at  least  in  the  figurative  sense, 
an  actual  injury  to  men  and  society  and  condemnation,  just  or  un- 
just, as  the  case  may  be.  Has  the  preceding  subject  revealed  any- 
thing of  this  kind,  against  which  the  philosophy  of  the  Bible,  as 
agreeing  with  the  "  angel  ascending  from  the  east"  cries  with  a  loud 
voice  ? 

There  certainly  is;  and  as  the  angel  ascending  in  this  manner 
seems  to  instigate  the  movements  of  four  opposing  angels  to  stay 
the  four  winds,  we  will  make  mention  of  four  influences  against 
which  the  spirit  of  revelation  has  so  pointedly  proclaimed,  as  well 
as  the  four  principles  that  are  naturally  opposed  to  these,  and  which, 
as  a  matter  of  fact,  have  been  abstractly  opposed  to  them  in  the 
preceding  argument  on  the  subject  of  the  sixth  seal. 

These  four  angels,  it  will  be  observed,  are  represented  as  having 
control  of  the  four  winds  of  the  earth,  and  are  in  the  aspect  of  do- 


MYSTERY.  657 

ing  hurt.  Thus  it  seems  that  they  have  some  relation  to  the  sub- 
jects of  good,  evil,  cause,  and  effect;*  and  are  apparently  in  a 
position  of  dictating  with  respect  to  these  subjects.  Good,  evil, 
cause  and  effect,  have  been  explained  to  mean  the  four  quarters  of 
the  philosophical  heaven;  but  in  this  case  the  angels  are  having 
control  over  the  winds  of  the  earth.  Now,  there  is  a  difference  be- 
tween the  winds  of  the  heaven  and  earth,  as  perceived  literally. 
The  wind  of  the  heaven  will  aptly  refer  more  to  the  wind  and  the 
direction  from  which  it  comes,  than  to  the  same  wind  in  its  second- 
ary effects  as  it  sweeps  along  the  earth.  The  latter  manifestation 
of  the  wind  may  be  said  to  be  the  winds  of  the  earth.  If  we  allow 
the  distinction  and  apply  it  in  this  case,  it  will  suppose  that  these 
forces  called  the  four  angels,  seeing  that  they  are  controlling  the 
"winds  of  the  earth,"  are  such  ones  as  are  presuming  to  dictate  arbi- 
trarily about  the  secondary  questions  of  cause,  effect,  good  and  evil. 
We  may  say,  rather,  seeing  that  they  control  these  winds  for  hurt, 
that  they  are  perverse  views  of  what  is  the  proper  medium  of  distinc- 
tion relating  to  righteous  causes,  extent  of  effects,  guide  to  good,  and 
rule  of  evil.  But  as  the  preceding  subject  is  very  general,  and  this 
is  presumed  to  note  the  points  of  opposition  as  encountered  in  that 
subject  discussed,  we  should  expect  nothing  short  of  the  chief 
forces  against  whom  the  scriptures,  by  all  the  signs  of  the  law  and 
prophets,  have  directed  their  censure.  That  they  are  very  general 
forces  is  evident  by  the  description  placing  them  in  an  attitude  of 
controlling  the  four  winds  of  the  earth  for  hurt  and  damage. 

"Who  then  are  these  angels?  What  are  the^e  forces  but  the  ones 
which  have  arbitrarily  usurped  the  position  to  tell  us  how  much 
there  is  of  revelation  as  the  effect  of  the  great  first  cause,  God? 
What  is  a  guide  to  health  as  an  enjoyment  and  good  in  life?  What 
is  the  distinction  of  evil  in  the  view  of  religious  opinions;  and  what 
are  the  first  causes  and  authorities  to  which  everything  in  earth 
must  surrender  ? 

As  a  matter  of  fact  the  scriptures  have  apparently  reflected  against 
deism,  as  hurting  society  hj  reason  of  its  asserting  that  no  effect 
of  the  divine  working  is  apparent  outside  of  visible  nature.  It  has 
reflected  against  appetite,  as  becoming  the  dictator  to  reasonable 
men  in  the  midst  of  innumerable  substances,  good  and  evil,  healthy 
and  poisonous.  It  has  reproved  trinitarianism  for  its  ill-advised 
distinctions  respecting  heresy  as  sitting  in  the  place  to  judge  of 
evil.  .  It  makes  sweeping  condemnation,  and  cuts  off  those  more 
righteous  than  itself.  Finally,  the  scripture  has  wrath  treasured 
and  revealed  against  that  literalism  that  enters  all  departments  of 

♦  See  page  182. 
42 


658  MYSTERY. 

the  world's  agency,  ordering  the  forces  of  heaven  and  earth  to  turn 
back  from  the  war  of  progress  and  again  to  the  dead  sea  of  past 
institutions. 

Deism,  appetite,  trinitarianism,  and  literalism,  it  is  you  who  are 
standing  on  the  four  corners  of  the  earth,  doing  hurt.  Who  are 
making  sweeping  condemnations,  and  inviting  distress,  suffering 
and  death?  Let  us  see:  Deism,  you  presume  to  laud  the  purity  of 
the  habitation  in  which  you  reside,  making  mention  of  the  great 
God  above,  and  of  the  vast  universe  that  is  the  only  incorruptible 
revelation  from  God  ;  but  your  best  efforts,  under  a  high  state  of 
civilization,  has  brought  you  back  to  the  most  perverse  aspect  of 
naturalism,  and  you  are  to-day  fallen,  wounded,  and  condemned 
before  the  people  and  revelation  you  have  denied.  You  have  strug- 
gled, changed,  and  turned  back.     You  are  a  sorcerer. 

Appetite,  as  ruling  among  the  lower  order  of  animals,  is  true  to 
the  objects  and  instincts  of  nature,  and  is  undoubtedly  a  success. 
The  ox  will  scent  the  running  water  afar  off.  The  wild  geese  will 
discern  their  seasons,  and  set  themselves  in  order,  making  a 
straight  course  for  distant  points  and  climes.  All  the  animals  that 
feed  on  plain  and  mountain  are  guided  by  four  senses  that  seem 
never  to  fail  them.  Among  the  varieties  of  the  vegetable  kingdom 
they  select,  thrive,  make  merty  their  life,  and  honor  God  in  the 
success  of  their  existence.  Appetite  among  men  has  not  proved 
so.  There  being  greater  intelligence,  there  was  less  positive  in- 
spiration. Hence,  intelligence  and  not  appetite  was  intended  to 
be  the  guide.  Nevertheless,  it  presumes  to  dictate  here;  and,  as  a 
result,  is  a  perverse  destroyer  of  health  and  happiness,  whilst  it  is 
in  the  very  position  to  discern  what  is  good.  Almost  all  the  millions 
of  earth  are  in  subjection.  The  employment  of  one  part  of  the 
world  is  to  furnish  what  will  distress  and  curse  the  other.  They 
meet  together  and  exchange,  receive  a  temporary  gratification  in 
the  purchase,  and  then  demand  more,  more,  forever. 

The  spices  of  the  south  are  collected  at  great  cost ;  and  little  is 
it  realized  that  it  is  to  dry,  poison,  and  canker  the  blood.  Tobacco, 
the  vilest  weed  that  ever  pampered  to  a  depraved  taste,  is  respect- 
able in  commerce  and  in  society,  and  vast  fields  of  it  ripen  under 
the  sun,  that  it  may  be  a  tax  upon  the  labors  of  the  poor,  and  con- 
tribute to  the  physical  and  mental  debasement  of  man. 

Coffee  is  choice  to  the  taste,  high  in  price,  and  desired  by  all. 
Teas  are  imported  and  eagerly  received,  at  a  great  tax  to  national 
and  individual  wealth.  These  are  luxuries — these  are  great  deli- 
cacies. Appetite  says,  receive,  enjoy  fully.  But  appetite  is  a  blind 
deceiver. 


MYSTERY.  659 

These  things  are  destroying  secretly  among  the  nerves  of  the 
body  and  brain.  The  least  disturbing  causes  reveal  this  to  you.  A 
little  over-exercise,  the  heat  of  the  sun,  or  some  ordinary  mental 
exertion,  finds  you  distressed.  Your  eyes  are  bloodshot  with  pain  ; 
you  toss  uneasily  all  the  night  long,  and  dread  the  day  again.  How 
many  suffer  this  ?  It  is  a  curious,  if  not  a  startling  thing,  at  least,  to 
know  how  many.  The  most  delicate  organisms  are  a  ready  prey; 
and  the  strongest  often  yield  to  seated  nervous  diseases,  whose  tor- 
ment but  waits  the  slightest  disturbance.  But,  you  say,  I  don't 
believe  it  is  these  things  that  are  the  cause.  Of  course  you  do  not  ; 
it  would  require  a  regiment  of  men  to  be  slain  one  after  another 
with  strychnine,  before  your  eyes,  to  ibonvince  you  that  any  sub- 
stances received  in  the  system  may  have  an  injurious  effect. 

But  you  say,  I  know  by  experience.  I  have  quit  these  things  for 
a  day,  and  my  distress  was  greater  than  before.  These  pains  are 
peculiar  to  the  race.  All,  or  almost  all,  suffer  in  this  way,  and  the 
most  we  can  do  is  to  seek  some  alleviating  medicines.  Then,  let  us 
recommend  to  you  that  you  quit  these  things,  not  only  for  a  day, 
but  for  a  month  and  longer,  and  see  what  experience  will  teach  you. 
Take  back  the  insinuating  statement  against  the  wisdom  and  power 
of  the  Almighty.  You  are  a  liar,  before  science  and  heaven.  You 
are  a  deceived  liar  in  the  interests  of  a  base  and  perverted  appetite. 
Is  the  work  of  God  so  imperfect  that  headaches  and  pains  are  the 
rule,  and  physical  enjoyment  the  exception?  So  you  assert;  so  you 
conspire  to  make  the  world  believe.  You  are  in  the  ranks  of  those 
that  "hurt  the  earth"  at  large,  do  damage  to  yourself,  and  reproach 
God  always.  Now,  an  excess  of  fatty  substances  flood  the  system, 
clogging  the  numerous  outlets,  and,  overflowing,  intrude  among 
the  delicate  machinery  of  the  fratae,  causing  irritation,  disease, 
consumption,  and  death.  Then  we  think  it  was  an  evil  day  that 
substituted  the  general  use  of  tea  and  coffee  for  a  moderate  use  of 
wine;  but  so  formidable  has  a  depraved  appetite  become  that  it 
seems  a  wise  policy  to  recommend  total  abstinence.  So  have  moral- 
ists and  philanthropists  thought  and  recommended.  But  we  say, 
turn  the  decree  against  tea  and  coffee;  for  they  are  poisonous  to  the 
nerves,  whilst  a  moderate  use  of  wine  evidently  is  not.  But  what 
shall  be  said  of  those  more  concentrated  fluids  that  are  almost  a 
burning  fire  of  themselves  ?•  Why,  they  are  the  fitting  allies  of  all 
those  vices  which  afflict  the  race-  They  are  the  instigators  of  crime 
and  all  sorts  of  insane  freaks.  They  are  the  active  agents  of  disso- 
lution, up  to  whose  fiery  standard  a  depraved  taste  gradually  leads 
the  appetite,  step  by  step.  Many  things  there  are  that  are  pleasant 
to  the  taste,  which  are  nevertheless  not  good  to  be  received  into  the 


660  MYSTERY. 

system.  We  reiterate  tliat  appetite  is  not  the  guide.  It  should  be 
that  intelligence  guide  us.  But  there  are  many  things  which  in  mod- 
eration are  good,  but  which  are  exceedingly  liable  to  be  abused. 
Now,  what  is  the  remedy  ?  Is  it  total  abstinence  ?  AVe  say,  apply 
this  decree  to  every  substance  that  in  any  degree  works  injury  in  its 
very  nature;  apply  the  decree  to  those  exceedingly  fiery  liquids 
whose  excessive  stimulant  declares  them  the  most  active  and  posi- 
tive agents  of  disorder.  But  there  is  a  well  tempered  beverage 
which  we  claim  to  have  been  taken  as  a  figure  of  the  religious 
element,  the  use  of  which  applies,  just  like  this  latter  element,  of  ex- 
traordinary stimulant.  A  moderate  amount  is  doubtless  good;  but 
an  excess  will  work  injur;^  Shall  we,  then,  institute  total  absti- 
nence in  respect  to  wine  ?  In  answer  we  ask,  shall  we  prohibit  the 
religious  element,  or  anything  else  that  is  good  in  moderation  ? 
Do  you  think  it  is  good  to  be  over-religious  ?  Is  it  well  to  enter- 
tain much  of  -the  extraordinary  ?  If  you  do,  we  claim  that  you  are 
spiritually  in  excess,  and  are  liable  to  be  philoscvphically  drunken. 
It  is,  indeed,  well  to  have  strong  faith  in  God  and  strict  justice 
among  men;  but  such  a  faith  must  be  manifest  in  personal  responsi- 
bility and  personal  restraint,  otherwise  it  is  not  the  faith  that  God 
requires.  Shall  we  face  this  responsibility,  undertake  this  trial  and 
attempt  the  happy  medium  of  things  that  is  acceptable  ? 

This  is  certainly  our  duty.  This  is  the  divine  requirement'  that 
comes  to  every  person  this  day.  This  is  the  angel  that  we  must 
oppose  to  preserve  appetite,  which,  figuratively,  is  so  grievously 
*' hurting  the  earth,  the  sea,  and  the  trees." 

Trinitarianism,  how  dazzling  your  accomplishments!  How  great 
your  attainments!  Nevertheless  the  scriptures  accuse  you  of  being 
an  idolater.  And  now,  whilst  you  stand  in  the  position  to  discrim- 
inate what  is  evil  and  heresy,  you  are  still  seeking  the  righteous, 
to  proscribe  and  condemn.  Will  you  still  walk  with  the  spiritual 
*'feet  of  a  bear*"  that  means  terrors  and  threatening,  making 
more  terrible  your  foundation  by  substituting  a  predestination 
unto  damnation,  instead  of  a  predestination  unto  universal  sal- 
vation? Come,  we  will,  by  the  authority  of  Heaven,  oppose  to  you 
this  same  Unitarianism  which  you  have  so  uncharitably  restricted 
all  along  the  ages  of  the  Christian  history.  This  is  the  angel  that 
must  restrain  you,  as  you  stand  in  the  position  of  making  away  so 
many  and  asserting  such  high-sounding  claims.  The  fountain  of 
your  strength  is  tapped.  The  streams  are  ready  to  flow  out  in  every 
direction  until  you  be  left  with  a^  hollow  cistern  that  is  but  fit  to  be 
thrown  with  the  rubbish  of  the  past.     Become  an  ally  of  those  who 

♦See  pages  391  to  397. 


MYSTERY.  661 

forsake  the  holy  covenant.  Work  the  wreck  into  implements  of 
anti-Christian  warfare;  for  your  time  is  come,  and  the  commandment 
has  gone  forth.  It  is  the  indignation  of  the  Almighty.  It  is  the 
eftect  of  judgment  and  of  the  age  of  intelligence  gathering  for  your 
condemnation,  and  of  the  efforts  of  providential  restoration  that  are 
hastening  to  thrust  you  aside,  and  to  punishment.  Literalism  also 
hurts  the  earth.  It  has  done  so  from  the  beginning.  It  has  been  a 
transgressor  all  the  way  through.  It  refused  to  look  heavenward 
through  the  facts  of  nature,  and  has  been  unsuccessfully  plodding 
along  with  the  doctrines  of  revelation.  When  God  chose  a  nation  to 
be  a  special  medium  and  agency  in  the  earth,  it  perversely  made 
proclamation  that  one  race  of  people  has  a  pre-eminence  over  all 
others.  It  declares  first  causes  and  authorities  all  centered  with  first 
churches  and  organizations.  It  mistakes  literal  signs,  and  makes  the 
laying  on  of  hands,  a  seal  of  righteousness;  the  partaking  of  sacra- 
ments the  virtue  of  salvation;  the  murder  of  the  just,  the  sacrifice  of 
atonement;  the  performance  of  ceremony,  the  religious  obligation;  a 
regular  succession  of  priests  the  necessary  order  of  divine  approba- 
tion; and  a  centralized  dictation  the  authoritative  arrangement  of 
heavenly  influences.  Turn  yourself  away  from  the  chief  seat  of  au- 
thority. You  are  an  offense;  you  eat  the  dust,  heap  up  confusion,  and 
watch  for  souls,  to  ensnare  them.  You  smite  the  faint  and  weary,  that 
lay  in  the  rear  of  the  army,  and  secretly  encompass  the  host  of  heaven. 
Your  assumptions  are  in  channels  that  lead  back  to  barbarism  and 
bondage.  Your  designs  are  against  the  weak  and  unprotected,  and 
your  weapons  are  a  perverse  wresting  of  signs,  precedents  and  say- 
ings of  the  scripture.  By  the  authority  of  the  scripture,  we  send  an 
angel  to  arrest  you.  God  himself  commands  you  to  stand  back. 
It  is  principle  that  is  now  stationed  at  your  quarter  of  the  earth, 
and  this  angel  is  the  one  that  shall  prevent  you  from  hurting  the 
examples,  customs  and  systems,  until  the  fruits  of  the  season  are 
gathered ,  and  until  it  is  ascertained  who  now  are  willing  to  return. 
But  why  should  these  four  forces  be  selected  from  among  the  nu- 
merous others  that  the  treatment  of  the  Bible  subject  reveals  as 
hurting  the  earth  and  sea  ?  We  answer,  because  they  are  suggested 
by  the  number  and  seal  of  the  144,000.  In  order  to  illustrate,  we 
will  again  divide  that  number  in  its  interpreted  form: 

1  4  4  0  0  0 

Chief  Unit.  Compound  No.  Compound  No.  Three  Subordinate  Nos. 
God.  Persons.         Principles.  Systems.Customs. Examples. 

This  is  the  interpreted  form  of  the  number,  showing  the  primary 


662  MYSTERY. 

agencies  of  atonement.  Now,  to  the  first  division,  trinitarianism 
opposes  itself.  To  the  second,  appetite  ;  to  the  third,  literalism, 
and  to  the  last  three  deism  denies  the  relation  of  divine  authority 
in  the  control  of  systems,  customs  and  examples  of  the  earth. 

In  other  words,  the  above  divisions  of  the  number  and  means  of 
atonement,  each  produced  its  agent,  or  angel,  and,  lo  !  this  angel 
encounters  opposition  by  others  found  to  be  stationed  on  the  four 
quarters  of  the  earth.  Thus,  the  idea  of  one  chief  unit,  God,  as  a 
leading  feature  of  religion,  is  advocated  by  its  proper  angel,  uni- 
tarianism.  But  opposed  to  this  angel,  we  encounter  trinitarianism. 
Secondly,  from  the  doctrine  of  personal  agencies  we  deduct  that  of 
personal  responsibility ;  and  immediately  this  angel  runs  against  a 
perverted  appetite,  which  claims  to  dictate,  instead  of  the  intelli- 
gence implied  in  personal  responsibility.  In  the  third  place,  the 
doctrine  of  principles  seeks  the  spirit  of  all  signs,  ceremonies  and 
commandments;  and,  as  it  attempts  a  theoretical  expression,  it  is 
made  conscious  of  the  fact  that  the  opposing  angel  of  literalism 
purports  to  dictate  about  first  causes  and  authorities.  Finally,  the 
doctrine  that  asserts  systems,  customs  and  examples  as  an  atoning 
means,  relies  on  the  divinity  of  the  scriptures  for  this  assertion.  It 
supposes  these  influences  in  a  direct  relation  to  divine  superitend- 
ence,  through  the  agency  of  persons  and  principles.  In  this  case 
the  angel  of  scripture  divinity  comes  in  contact  with  deism,  for  the 
latter  presumes  to  tell  just  how  far  the  effect  of  the  divine  hand 
may  be  traced,  and  it  totally  denies  the  sacredness  of  systems,  cus- 
toms and  examples,  founded  on  scripture  authority. 

In  order  to  show  these  opposing  angels,  first,  in  a  righteous  posi- 
tion, as  originating  from  the  respective  doctrines  and  division  of  the 
primary  means,  as  indicated  in  the  number  144,000 ;  and,  secondly, 
to  illustrate  how  they  are  met  and  opposed,  we  will  place  them  rela- 
tively in  opposition.     Thus : 

Angel  from  1st  Division — Unitarianism ;  opposed  by  Trinitarianism. 

Angel  *'  2d  Division — Personal  Responsibility ;  opposed  by  Ap- 
petite. 

Angel     "     3^  Dmsfo?!— Principle ;  opposed  by  Literalism. 

Angel     '*     Mh Division — Divinity   of  the  Scriptures;    opposed  by 

Deism. 

This,  we  say,  accounts  why  these  four  forces  are  so  particularly 
designated  from  among  many  others  which  the  scriptures  condemn. 
It  is  because  there  is  a  mark  and  seal  of  doctrine  asserted  by  the 
authority  of  reason  and  the  scriptures,  and  these  four  forces  set 


MYSTERY.  663 

themselves  in  direct  array  against  that  assertion.  (See  the  first  chap- 
ter of  Zechariah,  from  the  eighteenth  to  the  twenty-first  verses.) 

The  description  says  :  **  Until  we  have  sealed  the  servants  of  our 
God  in  their  foreheads."  In  the  mental  aspect  this  means  that  the 
condemnations  and  ravages  of  these  four  principles  are  arrested  by 
the  philosophy  of  the  Bible,  and  that  the  evils  of  perverted  doctrine 
and  personal  suffering  are  not  to  be  ascribed  to  the  authoritative  re- 
ligion of  God  or  to  any  imperfections  in  His  work.  This  same  angel 
ascending  from  the  east  demands  that  you  stay  your  hands  until  you 
see  what  is  the  cause  of  the  troubles  and  misunderstandings,  and 
until  you  see  who  are  accepted  from  among  the  warring  forces  of 
this  world. 

The  mental  aspect  means  that  the  true  philosophy  of  the  Bible 
would  seek  to  stay  the  ill-advised  censures  and  uncharitable  re- 
strictions, and  in  this  object  sends  its  four  spirits  from  out  the 
clouds  of  scripture  teaching,  that  they  may  modify  the  tone  of  gen- 
eral misapprehension  and  the  sweeping  condemnations  and  suffer- 
ing that  are  a  consequence. 

But  there  is  a  practical  ^application,  which  is  more  positive  in  its 
character.  It  means  a  new  dispensation,  another  degree,  and  a 
special  gathering  from  all  the  sects,  systems,  and  forces  of  the 
world.  It  means  the  angel  of  God  passing  through  to  see  who  are 
now  ready ;  to  observe  who  have  faith  to  come  away,  and  to  make  a 
note  of  all  whose  time  of  condemned  tribulation  is  ended.  Yes ; 
the  full  significance  of  the  meaning  is  nothing  less  than  the  open- 
ing of  the  gates  of  hell,  that  the  principle  of  universal  salvation  may 
be  applied,  and  that  on  that  principle  all  may  be  gathered  wLpse 
terms  of  punishment  are  terminated,  "until"  there  be  none  left 
but  the  scorn  er,  the  proud,  the  re  viler,  the  sensual,  the  selfish,  the 
atheist,  the  sorcerer,  the  idolater,  the  spiritually  blind  and  damned, 
who  are  still  bound  over,  until  a  distant  day  of  salvation. 

This  is  the  manifestation  and  practical  opening  of  the  seventh 
seal.  It  means  a  confirmation  in  the  providence  of  God  wherein 
men  and  angels  move  to  indorse  what  God,  through  reason  and  the 
scriptures,  declares  to  be  the  proper  means  of  atonement,  and  the 
correct  sentiment  of  the  scripture  doctrines. 

Six  times  have  we  reasoned  to  you  of  righteousness  and  judg- 
ment, and  shown,  in  mental  aspect,  the  voices  and  thunderings  of 
the  heaven;  but  the  opening  of  the  seventh  seal,  in  effect,  means 
providential  indorsement  in  future  events;  or  what  we  have  de- 
clared is  not  on  the  right  foundation.  "  When  he  had  opened  the 
seventh  seal,"  says  John,  "  there  was  silence  in  heaven  for  about 
the  space  of  half  an  hour." 


664  MYSTERY. 

A  half  hour  in  the  reckoning  of  great  time  may  be  more  or  less 
than  twenty  years  in  literal  time;  but  in  the  channel  of  the  fifty 
year  time  already  explained,  it  will  be  but  a  comparatively  short 
term.  What  we  have  still  to  offer  in  the  way  of  confirmation  will 
have  the  appearance  of  looking  backward  on  what  has  been  argued, 
and  forward  to  future  and  practical  results. 

John  adds:  "And  I  saw  the  seven  angels  which  stood  before 
God,  and  to  them  were  given  seven  trumpets."  These  seven  angels 
seem  to  refer  to  the  seven  "lamps  of  fire"  spoken  of  in  the  fifth 
verse  of  the  fourth  chapter.*  They  are  also  denominated  the  "  seven 
spirits  of  God."  These  have  already  been  explained  to  mean  the 
seven  evangelical  principles  of  scripture  doctrine,  viz:  Faith,  atone- 
ment, judgment,  punishment,  reward,  progression,  and  grace. 
They  are  also  explained  to  agree  with  seven  of  the  fourteen  tribes 
of  Israel,  and  are  universal  principles  at  all  mental  outlooks.  Now, 
claiming  a  confirmation  to  what  has  been  already  advanced,  we 
may  expect  that  the  effect  of  these  seven  principles,  as  received  by 
the  world,  and  as  prophetically  declared  under  the  figure  of  trum- 
pets, will  further  illustrate  the  previous  subjects.  By  glancing  at 
the  account  of  the  sounding  of  these  trumpets,  it  will  be  noticed 
that  there  are  a  series  of  plagues  and  torments  presented  as  a 
result.  This  is  so,  notwithstanding  that  the  angels  are  evidently 
righteous,  and  acting  under  divine  authority.  How  shall  we  ac- 
count for  this,  except  on  the  ground  of  what  we  have  already 
argued,  viz.,  that  the  law  is  righteous  and  the  principles  are  good, 
but  that  in  their  contact  with  the  influences  of  this  life,  they  have 
heep.  changed  to  a  perverted  likeness.  Entertain  this  idea  a  little, 
whilst  we  compare  the  account  to  the  facts  of  church  history. 

John  begins  by  saying  :  "  And  another  angel  came  and  stood  at 
the  altar,  and  to  him  was  given  much  incense,  that  he  should '  offer 
it  up,  with  the  prayers  of  all  saints,  on  the  golden  altar."  The 
situation  is  such  that  this  "  other  angel"  must  refer  to  the  selection 
of  New  Testament  manuscript;  first,  because  the  sounding  of  these 
trumpets  purports  to  be  from  the  Christian  dispensation;  secondly, 
this  atigel  purports  to  sacrifice  on  the  altar,  which  figuratively 
means  inspiration, f  and  that  with  an  incense  that  denotes  very 
select  examples  of  conduct  and  belief.  J 

Finally,  the  acts  of  this  angel  are  set  as  the  primary  cause  from 
which  the  others  take  authority. 

We  are  aware  of  how  important  the  selection  of  New  Testament 
manuscripts  are  as  a  foundation  on  which  to  build  the  Christian 
faith.     It  must  also  be  acknowledged  that  as  much  of  insj^iration 

*  See  page  9.  t  See  page  222.  t  See  pages  304  to  308. 


MYSTERY.  665 

is  implied  in  that  selection  as  in  the  writing  of  the  manuscripts. 
However,  we  have  had  occasion  to  mention  some  natural  circum- 
stances that  served  to  govern  the  canon  of  the  sacred  writings.* 
But  the  least  that  can  be  said  of  the  matter  is  that  it  supposes  in- 
spiration in  some  form  ;  that  it  is  the  select  offering  of  Christianity; 
and  that  it  is  the  primary  cause  and  foundation  on  which  the  chief 
doctrines  have  been  promulgated.  All  this  is  implied  by  the  ' '  offer* 
ing  of  much  incense  on  the  golden  altar."  Accepting  this  base,  the 
commencement  of  these  trumpets  is  manifest  by,  and  as  a  conse- 
quence of  New  Testament  teaching,  after  that  the  standard  selec- 
tion had  been  made  from  all  the  multitudinous  writings  of  the 
early  centuries. 

The  seven  angels  present  themselves  in  the  order  agreeing  with 
the  birth  of  the  tribes  of  Israel,  so  that  the  first  denotes  the  angel 
or  principle  of  faith. f  The  account  says  that  "the  angel  took  the 
censer  and  filled  it  with  fire  of  the  altar  and  cast  it  into  the  earth, 
and  there  were  voices,  thunderings,  lightnings,  and  earthquakes, 
and  that  the  seven  angels  prepared  themselves  to  sound."  This 
general  effect  of  voices,  thunderings  and  lightnings,  finds  a  more 
particular  channel  of  result  as  it  relates  separately  to  the  seven 
principles  in  question,  so  the  revelator  pursues  them  in  their  order. 
But  the  sounding  of  these  trumpets — what  are  they  but  a  simple 
assertion  of  the  several  principles  above  enumerated?  They  are 
asserted  on  the  authority  of  the  New  Testament  selection,  and  pro- 
claimed in  the  world  as  a  divine  authority.  We  will  say,  then,  that 
the  proclamation  of  the  doctrine  is  the  sounding  of  the  trumpet.  If 
faith  is  the  first  to  be  considered,  then  we  are  to  observe  what  the 
spirit  of  revelation  says  of  the  effect;  rather,  how  the  world  received 
the  principle.  The  condensed  sentiment  was, ''we  believe."  Kevela- 
tion,  however,  purjDorts  to  consider  the  history  and  extreme  of  that 
belief,  and  hence  the  following  language:  **And  the  first  angel 
sounded,  and  there  followed  hail  and  fire,  mingled  with  blood,  and 
they  were  cast  upon  the  earth,  and  the  third  part  of  trees  was  burnt 
up,  and  all  green  grass  was  burnt  up."  This  is  spoken  in  relation 
to  the  principle  of  faith,  and  as  the  extreme  of  it.  Now,  has  the 
previous  argument  shown  anything  of  this  kind;  and  do  the  facts 
of  the  Christian  history  declare  the  same  ? 

In  answer  to  this  we  suggest  that  the  Bible  system  defines  cus- 
toms and  examples  to  agree  with  trees,  and  that  it  makes  the  ap- 
pearances of  nature  in  close  relation  to  the  natural  grass  of  the 
earth.  J    The  hail  and  fire  mingled  with  blood,  directed  against  the 

*  See  pages  575  and  576.  t  See  page  119. 

+  See  page  39,  first;  then,  123  to  126,  and  431  to  437. 


GQQ  MYSTERY. 

grass  and  trees,  would,  therefore,  mean  that  an  influence  has  been 
directed  against  the  natural  means,  appearances,  examples  and 
customs  of  this  life,  which  has  virtually  made  these  influences  and 
helps  of  none  account.  Let  us  be  more  definite,  and  say  that  it 
suggests  of  the  denial  of  moral  customs  and  healthy  examples,  and 
the  natural  means  of  institutions  in  all  systems  of  the  world.  As  a 
matter  of  fact  this  has  been  the  tendency  and  effect  of  an  extreme 
notion  of  faith.  Hail  is  aptly  representative  of  a  rigid  form  of  doc- 
trine or  fated  theory  which  is  painful  to  believe,  or  is  of  a  condemn- 
ing nature.  It  is  suggestive  of  instruction  indeed,  but  that  which 
is  objectionable  on  account  of  a  tincture  of  predestinated  or  fatal- 
istic doctrine.*  In  this  case,  the  hail  is  mingled  with  fire  and 
blood.  Fire  is  explained  to  mean  authoritative  condemnation,  or 
that  which  troubles,  tries  and  vexes ;f  and  blood,  as  associated  with 
a  system,  the  essence,  or  vital  truth  of  that  system.  Blood,  how- 
ever, when  coming  in  contact  with  that  which  is  represented  to  be 
eaten,  is  the  figure  of  something  abominable.  In  this  case  it  seems 
to  partake  of  both  circumstantial  meanings,  because  it  is  both  con- 
nected with  what  purports  to  be  the  waters  of  instruction,  and  is 
made  to  represent  that  instruction  in  an  abominable  appearance  to 
all  natural  means.  The  sum  of  the  meaning  of  the  trumpet,  is  that 
it  would  indicate  the  result  of  the  proclamation  of  faith  and  espe- 
cially the  extreme  of  it,  and  the  phase  of  it,  that  makes  light  of 
moral  works  and  means,  as  well  as  natural  modes,  and  substitutes 
an  extraordinary  faith  as  the  essence  of  religious  duty.  J 

The  second  angel  answers  to  atonement.  This  principle  was 
embodied  in  Christianity,  and  was  received  as  a  prominent  doc- 
trine. But  the  arbitrary  element  of  the  world  soon  invited  the  cast 
of  literalism  to  mold  this  doctrine.  By  giving  prominence  to  the 
literal  view,  the  above-mentioned  element  agreeing  with  the  spirit- 
ual sea,  precipitated  upon  itself  the  great  ancient,  and  literal  view 
and  notion  of  sacrificial  atonement.  Though  this  view  made  Christ 
the  central  sacrifice,  it  was  none  the  less  objectionable.  The  account, 
speaking  of  the  effect  of  the  second  trumpet,  says  that  a  "great 
mountain  burning  with  fire  was  cast  into  the  sea,  and  the  third  part 
of  the  sea  became  blood."  It  is  to  be  noticed  that  a  good  portion 
of  the  element  of  the  spiritual  sea  is  represented  by  perverse  forms  of 
Christianity  and  religion;  but  it  is  mainly  in  this  division  of  the  sea 
element  that  the  extreme  notion  of  atonement  is  applicable.  Again, 
arbitrary  religion,  agreeing  with  the  sea  element,  is  such  because  of 
the  objectionable  naturalism  and  literalism  which  characterize  it. 
Now,  when  atonement  was  declared  in  the  world,  this  element  could 

*See  pages  U9  to  153.  t  See  page  152.  $  See  pages  123  to  130. 


MYSTERY.  667 

not  naturally  receive  it,  except  in  the  garb  of  the  ancient  notion. 
Therefore  this  mountain  burning  with  fire  that  was  cast  into  the 
sea,  was  nothing  less  than  the  idea  of  atonement  in  the  cast  of  the 
great  ancient  superstition.*  The  ships  are  represented  as  being 
destroyed  by  this  mountain,  and  the  third  part  of  the  creatures  in 
the  sea  to  have  been  killed.  Ships  denote  arguments  in  popular 
sentiment;  f  but  it  is  to  be  observed  that  the  ships  of  the  sea  are  in 
nowise  to  be  identified  with  the  sea.  They  are  rather  opposed  to  it 
as  a  necessity,  on  account  of  the  existence  of  the,  sea.  Now,  the 
intrusion  of  this  ancient  superstition  is  indeed  the  denial  of  reason- 
able views  and  arguments  in  relation  to  atonement,  and  is  also  the 
death  of  minor  laws,  commandments,  and  principles.  Hence  the 
destruction  of  ships,  and  the  creatures  in  the  sea.  J  The  idea  of  its 
being  turned  to  blood,  is  aptly  suggestive  of  the  changed  condi- 
tion wherein  even  common  laws  and  commandments  cannot  be 
consistently  maintained,  and  where  the  appearance  is  an  evident 
abomination. 

The  third  angel  agrees  with  the  principle  of  judgment.  The  first 
practical  demonstration  of  the  principle  was  in  determining  dis- 
putes by  council.  It  was  firmly  believed  though,  that  judgment  was 
committed  to  the  church,  and  that  it  might  be  exercised  by  it  law- 
fully. So  far,  very  well;  but  revelation  notes  the  effect  of  this  angel's 
sounding  in  the  following  language:  '-'And  there  fell  a  great  star 
from  heaven,  burning  as  it  were  a  lamp,  and  it  fell  upon  the  third 
part  of  rivers  and  upon  the  fountains  of  water." 

It  further  adds  that  this  star  is  called  wormwood,  because  the 
waters  were  made  bitter,  and  that  many  men  died  because  of  this 
effect.  In  connection  with  this  description,  and  with  the  idea  of 
judgment  before  us,  we  call  attention  to  the  fact  that  it  has  been 
the  history  of  the  times  and  the  church,  that  it  has  exceeded.  Com- 
mencing with  a  healthy  and  necessary  constitution  and  discipline, 
it  has  eventually  given  us  a  startling  result,  which  is  nothing  less 
than  a  despotic  dictation.  §  This  star  has  fallen  upon  the  rivers  and 
streams;  viz.,  upon  the  various  influences  of  instruction,  and  has 
either  succeeded  with  its  own  peculiar  literalism,  or  has  been  at 
least  effectual  in  reproaching  more  righteous  sources  of  instruction. 
We  do  not  think  it  necessary  to  dwell  upon  these  subjects.  They 
are  but  confirmatory  flashes  of  what  has  already  been  explained 
under  other  figures. 

The  fourth  angel  sounded,  and  the  third  part  of  the  sun,  moon, 

*  See  pages  513  to  514;  398.  t  See  pages  524  and  528. 

t  See  pages  524  and  528  first;  then,  in  relation  to  creatures  in  tlxe  sea,  page  39. 
§  See  pages  373;  544  to  547. 


668  MYSTERY. 

and  stars  were  smitten,  so  that  darkness  prevailed  accordingly. 
The  doctrine  of  punishment  is  in  the  position  of  the  fourth  angel. 
As  connected  with  practical  church  history,  it  is  closely  related  to 
the  above  notion  of  judgment.  The  same  faith  which  extended  the 
church — an  agent  of  subordinate  judgment  also  —  readily  admitted 
the  idea  of  practical  punishment.  This  began  with  the  mere  en- 
tertaining of  the  principle  as  a  matter  of  belief  deduced  from 
New  Testament  doctrine.  In  this  form  it  was  proclaimed,  corres- 
ponding to  the  sounding  of  the  fourth  trumpet.  The  first  practical 
form  it  assumed  was  in  the  expulsion  of  disorderly  members.  With 
the  growing  condition  of  the  church  it  was  extended  to  whole 
churches,  and  finally  reached  to  great  primary  foundations  of  belief, 
and  to  distinctive  modes  of  interpretation. 

Let  us  say,  as  we  have  already  argued  on  previous  subjects,  that 
this  liberty  of  withdrawing  from  the  disorderly,  with  the  intention 
of  making  a  proper  rebuke,  has  been  exaggerated  to  a  proportion 
that  has  dreadfully  distressed  the  world,  and  that  it  has  resulted  in 
opposing  institutions,  calling  down  the  anathema  of  heaven  upon 
each  other ;  or,  worse,  hunting  the  minor  systems  and  sects  to  de- 
struction all  along  the  course  of  the  Christian  dispensation.*  This 
is  the  appearance  and  fact,  wherein  the  notion  of  punishment  has 
been  practically  applied.  Theoretically,  it  is  none  the  less  blight- 
ing, for  it  is  remarkable  that  the  prevailing  notions  of  punishment 
are  a  direct  cloud  upon  the  reasonable  explanation  of  the  scriptures, 
which  answers  to  the  sun,  a  reproach  upon  the  unexplained  mode 
agreeing  with  the  moon,  and  a  contradiction  of  numerous  princi- 
ples of  religion  corresponding  to  the  spiritual  stars. f 

"When  the  fifth  angel  sounded  there  is  said  to  be  a  star  falling 
from  heaven,  and  that  to  him  was  given  the  key  of  the  bottomless 
pit.  As  the  description  is  somewhat  extensive,  we  will  consider  the 
terms  in  their  order.  The  fifth  angel  agrees  with  the  doctrine  of 
rewards.  With  this  foundation,  then,  we  are  to  seek  the  events  re- 
lated to  that  principle,  as  promulgated  in  the  Christian  history,  and 
as  agreeing  with  the  description  of  the  fifth  trumpet.  Now,  the 
sounding  of  this  trumpet  is,  of  course,  the  dissemination  of  the 
promise  or  doctrine  of  good.  But  we  have  already  noted  how  pe- 
culiar have  become  the  notions  of  heaven  and  reward.  The  extreme 
of  faith  on  this  subject  has  wrought  up  the  most  extraordinary  ideal 
of  future  happiness,  far  exceeding  what  is  reasonable,  practicable, 
and  progressive.  In  making  practical  proclamation  of  this  ideal, 
there  has  been  a  resort  to  the  most  horrible  coloring  of  punishment, 
in  order  that  the  ideal  of  rewards  may  have  greater  force.     In  this 

*  See  image  on  page  629  and  tlie  explanation.  t  See  pages  40  to  45. 


MYSTERY.  Q6 9 

fact  we  may  perceive  how  a  false  impression  may  seize  upon  the  ap- 
pearance of  this  principle  of  rewards  as  contrasted  with  punishment, 
and  precipitate  upon  the  world  an  excessive  zeal.  At  any  rate,  let  the 
idea  of  either  punishment  or  rewards  be  perverted,  and  we  thereby 
may  perceive  a  star  falling  from  heaven,  in  the  spiritual  sense.  As 
a  result  of  the  proclamation  of  the  doctrine  of  rewards,  we  are  to 
understand  that  a  star  so  falls,  and  that  to  him  is  *'  given  the  key 
of  the  bottomless  pit."  This  description  can  refer  to  nothing  less 
than  a  perverted  notion  of  rewards  contrasted  with  an  equally  per- 
verse notion  of  punishment.  In  the  fact  of  a  resort  being  had  to  the 
most  horrible  ideas  of  punishment,  in  order  that  salvation  and  re- 
ward may  be  magnified,  we  may  perceive  the  "  key  to  the  bottomless 
pit."  The  latter  as  a  figure  indicates  the  lowest  order  of  faith  and 
appeal,  the  scene  of  confusion  and  fable,  and  the  fitting  object 
where  perversion  and  punishment  center.*  We  are  to  understand 
that  the  theoretical  ideal  of  hell  and  torment  are  sitmmoned  up  in 
the  most  horrible  aspect  to  give  force  to  the  extreme  notion  of  re- 
wards, and  to  the  great  importance  of  accepting  religious  tenets  of 
belief. 

The  reward  of  heaven  is  made  the  central  inducement,  and  the 
awful  threatening  of  hell  the  contrasting  terror.  As  a  result  of  this 
situation  the  account  particularizes  further  by  saying  that  when  the 
pit  was  opened  there  came  out  locusts  upon  the  earth,  and  that  to 
them  was  given  power,  as  the  ' '  scorpions  of  the  earth  have  power." 

Before  pursuing  the  account,  we  suggest  that  what  might  be  ex- 
pected from  two  contrasted  extremes  of  rewards  and  punishments 
would  be  a  most  earnest  appeal  to  men,  with  all  the  force  of  en- 
treaty of  which  human  nature  is  capable.  Secondly,  let  us  make 
the  statement  that  this  situation  of  doctrinal  faith  has  called  out 
this  effort  in  modern  times  in  the  most  positive  manner,  and  that, 
too,  since  the  Lutheran  Reformation.  Yes;  modern  principles, 
systems,  and  persons  have  become  fearfull}^  in  earnest  when  acting 
consistently  and  sincerely  on  the  exaggerated  forms  of  Christian 
doctrine,  and  especially  with  reference  to  the  great  gap  between  re- 
wards and  punishment. 

Finally,  let  us  make  the  further  statement  that  revelation  has  an- 
ticipated the  situation,  and  prefigured  the  zealous  efforts  of  men, 
principles,  and  systems,  by  means  of  the  description  before  us,  and 
particularly  by  the  type  of  locusts  in  this  vision.  From  about  the 
era  of  the  Dissenters,  in  1580,  up  to  the  present,  we  have  had  an 
illustration  of  what  a  sincere  zeal  can  accomplish  as  well  as  inflict. 
We  have  no  disposition  to  disparage  that  effort ;  though  its  sincere 

*  See  page  614. 


670 


MYSTERY. 


intensity,  we  assert,  was  begotten  of  a  perverted  notion  concerning 
both  the  saved  and  the  lost.  Now,  we  claim  that  the  aggressive  ef- 
forts of  piety  in  the  interests  of  men's  salvation  and  conversion,  so 
remarkably  and  prominently  apparent  since  the  Dissenters '  era,  is 
the  point  to  which  this  figure  of  the  locusts  in  this  vision  is  directed. 
Let  us  compare  the  account  to  the  facts  of  modern  times,  and  to 
those  efforts  as  they  have  enlisted  men,  principles,  and  systems  in  a 
zealous  and  earnest  desire  for  men's  conversion. 

These  locusts  were  *'  commanded  that  they  should  not  hurt  the 
grass  of  the  earth,  or  any  green  thing;  neither  any  tree,  but  only 
those  men  which  have  not  the  seal  of  God  in  their  foreheads." 
They  were  not  even  to  kill  these,  but  to  torment  them  five  months, 
and  their  torment  is  said  to  be  *'  as  the  torment  of  a  scorpion,  when 
he  striketh  a  man."  By  turning  to  the  list  of  months  as  previously 
defined  of  the  mystical  times  of  the  Bible,  it  will  be  seen  that  since 
the  era  of  1580  there  have  been  four  complete  months,  and  that  we  are 
presumed  to  be  in  the  fifth,  according  to  the  system  which  defines 
those  times.*  It  is  quite  obvious,  too,  that  the  above  era  was  the 
proper  beginning  of  this  peculiar  zeal;  for  it  was  then  that  a  special 
piety  was  asserted,  which  caused  the  dissent  and  separation. 

During  this  time  there  has  been  a  continual  attack  of  the  puri- 
tanical zeal  of  religion  that  has  given  the  wicked  no  rest  on  ac- 
count of  harrowing  up  the  fears  and  feelings,  and  presenting  to  the 
imagination  a  magnified  reward,  ready  to  pass  from  the  gras]3  of 
the  sensual.  This  statement  can  be  better  realized  in  the  late  his- 
tory of  religion,  and  in  the  more  liberal  countries,  where  it  has  had 
full  play. 

The  term  locust,  implies  a  fabulous  authority  derived  from  ancient 
systems  of  faith.f  The  appearance  of  these  influences  are  as  locusts, 
and  their  torment  is  described  as  positive.  To  this  part  of  the 
description  let  us  suggest  that  these  exaggerated  notions  receive 
their  cast  from  oriental  imagination  and  traditionary  influences, 
rather  than  from  the  real  teaching  of  the  scriptures  or  experience. 
There  is  no  doubt  about  the  "  torment."  It  has  been  a  fact.  The 
Baptists,  Methodists,  Adventists,  and  many  other  parties,  have 
importuned  the  sinner  systematically,  effectually,  and  fearfully  in 
earnest.  These  are  to  be  mentioned  because  specially  zealous. 
"With  all  the  dread  realities  of  accident,  death,  and  the  eternal 
future  before  the  world,  it  has  not  been  in  a  position  to  laugh  these 
earnest  workers  to  scorn.  It  is  but  a  moderate  statement  to  say 
that  where  they  have  not  secured  a  conversion,  they  have,  at  least, 
stricken  and  tormented.     They  have  succeeded  in  fastening  upon 

*  See  page  93.  t  See  page  154. 


MYSTERY.  671 

the  depraved  a  stigma  of  reproach  and  despair.  They  make  heaven 
glide  before  the  longing  eyes  of  the  selfish,  vs^hilst  making  them 
alive  to  the  great  gaj)  between.  They  avail  themselves  of  the  affec- 
tions that  cling  to  loved  ones,  and  j)icture  the  horrors  of  separation 
in  the  future  world.  They  make  levers  of  sickness  and  death,  and 
watch  for  opportunities.  They  entice  wdthin  their  reach,  and  then 
thunder  the  wrath  of  the  Almighty.  Their  systems  of  persuasion 
encompass  the  distant  and  secluded.  They  seek,  hunting  for  souls 
in  the  aspect  of  a  last  authoritative  warning. 

The  last  phase  of  these  influences  is  to  assert  annihilation  to  the 
wicked,  and  to  make  immortality  to  depend  upon  faith  and  conver- 
sion. Some  men  are  so  constituted  that  this  idea  is  more  horrible 
than  eternal  punishment.  However,  the  description  supposes  the 
extremes  of  rewards  and  punishment  so  wrought  up  that,  as  a  gen- 
eral rule,  the  wicked  consider  annihilation  preferable  to  immortality. 
It  declares  that  in  *' those  days  men  shall  seek  death,  and  it  shall 
flee  from  them."  This  has  been  the  spiritual  and  theoretical  situa- 
tion in  the  main;  for  immortality,  under  circumstances  of  both  sal- 
vation and  condemnation,  has  been  generally  maintained. 

Now,  the  vision  turns  to  a  more  minute  description  of  the  locusts. 
Admit  that  they  mean  influences  of  modern  Christianity,  embodied 
in  the  fabulous  notions  of  the  ancients — what  then  ?  The  descrip- 
tion says,  they  were  "  like  horses  prepared  to  battle."  Horses  are 
interpreted  to  mean  systems  of  appealing  to  men.*  In  short,  we 
may  say  that  their  "crowns"  mean  the  admitted  and  special  utility 
of  these  forces,  in  spite  of  what  there  may  be  objectionable.  Their 
*' faces  like  men"  indicate  the  appearance  of  principle  connected 
with  them  ;  the  "  hair  like  women's"  denotes  the  practical  purpose 
covering  these  forces;  the  "  teeth  like  lions,"  aptly  refers  to  the 
religious  mediums  of  terror  and  subjugation  so  characteristic  of 
puritanical  notions  and  efforts ;  the  "  breast-plate  of  iron"  means 
that  they  are  shielded  from  censure  by  the  fact  of  a  common  utility 
and  strong  subjecting  means  in  a  moral  tendency;  and  the  **  sound 
of  their^wings"  being  as  the  "sound  of  chariots  of  many  horses 
running  to  battle,"  is  simply  a  prophetic  reference  to  the  propel- 
ling forces  of  all  arguments  and  persuasions  availed  of  by  these 
doctrinal  notions  to  make  the  charge  of  religious  attack. f  The 
"  tails  like  scorpions"  can  mean  nothing  less  than  the  capacity  to 
give  the  spiritual  sting  of  despair.  Finally,  it  says,  "  they  had  a 
king  over  them  which  is  the  angel  of  the  bottomless  pit." 

What  shall  we  say  for  this  part  of  the  description  ?  AVhy,  simply 
to  refer  the  reader  back  to  previous  arguments,  wherein  it  is  claimed 

♦See  pages  77  to  80.  t  See  page  528. 


672  MYSTERY. 

that  the  main  doctrines  most  zealously  advocated  are  a  serious  per- 
version of  scripture  teaching;  and  wherein  it  is  urged,  in  fact,  that 
perversion  is  the  chief  angel  which  rules  in  modern  theology.  This 
angel,  too,  means  all  that  is  implied  by  the  terms  "  dragon," 
"  satan,"  and  "devil."  If,  then,  perversion  rules  over  these  ex- 
cessive colorings  of  doctrine  of  which  we  have  been  treating  in  this 
vision,  the  angel  of  the  bottomless  pit  is  accounted  for  in  this  con- 
nection.* 

When  the  sixth  angel  sounded,  there  was  a  voice  from  the  four 
horns  of  the  golden  altar,  demanding  of  the  sixth  angel  to  loose 
the  four  angels  which  were  bound  in  the  great  river  Euphrates. 

Now,  the  sixth  angel  answers  to  progression.  The  time  when 
this  principle  had  a  proper  sounding  was  evidently  not  until  the 
Lutheran  KeformTation.  The  four  horns  of  the  golden  altar  are  ex- 
plained to  mean — instinct,  intuition,  influence,  and  communication, 
which  are  the  channels  of  inspiration. f  These  principles  are,  there- 
fore, juHged  to  be  in  sympathy  with  the  four  angels  who  are  to  be 
loosed  ;  and  the  river  Euphrates  is  interpreted  to  mean  centraliza- 
tion. J  The  question  then  comes,  what  four  principles  in  sympathy 
with  those  above  enumerated,  as  agreeing  with  the  altar  of  incense, 
have  been  loosed  from  the  river  of  centralization  since  the  era  of 
the  Eeformation,  as  the  result  of  progress,  viz.,  as  the  result  of  the 
sounding  of  the  sixth  angel  of  progression?  In  order  to  answer 
this  question,  we  will  look  further  at  the  description.  It  says,  that 
these  four  angels  were  "  prepared  for  an  hour,  a  day,  a  month,  and 
a  year,  to  slay  the  third  part  of  men."  We  understand  by  this  that 
they  were  resx^ectively  prepared  and  in  waiting,  but  were  hindered 
by  centralization.  Now,  the  era  of  progress  gives  them  liberty,  and 
they  turn  on  the  principles  opposed  to  them,  and  kill  and  slay  ac- 
cording to  the  slaughter  of  the  spiritual  warfare.  Suppose  we 
enumerate  these  angels  according  to  the  facts  of  the  church  history, 
and  in  a  comprehensive  way.  First,  let  us  state  in  brief  what  was  the 
general  result  of  the  Eeformation  and  of  the  era  of  progress.  It  was 
that  three  general  influences,  which  we  will  denominate  Unitarianism, 
the  Independents,  and  the  Deists,  were  loosed ;  that  is,  that 
the  sentiments  of  Unitarianism,  so  remarkably  restricted  since  the 
early  ages  of  Christianity  by  the  centralization  that  obtained  in  Chris- 
tianity through  church  organization ;  the  theory  of  Deism,  which 
sought  to  avail  of  chances  in  the  earliest  periods  of  the  reformation, 
and  was  also  hindered  by  this  same  centralization  ;  and  independent 

*  See  pages  61,  and  446  to  455  in  relation  to  Satan ;  then  56  to  75,  and  whole  subject  of  sixth  seal, 

commencing  page  371. 
t  See  page  222.  t  See  page  60. 


MYSTERY.  673 

societies,  which  likewise  made  an  unsuccessful  struggle  to  shake  off 
the  authority  of  this  same  power,  so  centered  in  particular  church 
organization,  and  exerted  against  them  in  the  early  stages  of  the 
reformation — all  realized  a  point  ^n  the  course  of  the  reformation, 
and,  as  a  result  of  the  spiritual  angel  of  progress  having  sounded 
his  trumpet  of  freedom  and  reform,  when  they  could  assert  them- 
selves without  being  effectuall}^  prevented  by  church  and  political 
centralization,  such  as  is  conveyed  by  the  figure  of  being  "bound 
in  the  great  river  Euphrates." 

These  three  forces  are  comprehensive  of  the  three  distinguishing 
characters  in  reform  since  the  Lutheran  era;  and  are  the  ones 
that  have  been  particularized  as  making  efforts  toward  doctrinal 
renovation,  church  government  improvement,  and  toward  the  denial 
and  uprooting  of  all  spiritual  dictation  and  political  assumptions 
that  were  embraced  in  centralized  authorities  of  the  times  previous 
to  Luther,  and  which  so  emphatically  showed  the  necessity  for 
change  and  reform,  such  as  is  realized  since  that  era  in  the  spiritual 
sounding  of  the  angel  of  progress.* 

Then,  in  relation  to  the  time  in  which  these  angels  were  prepared 
and  in  waiting,  but  were  bound  by  the  spiritual  Euphrates,  we  will 
note  first,  in  reference  to  Unitarianism  being  one  of  these  objects  of 
the  figure  of  angels,  and  consequently  as  being  ready  and  waiting, 
but  bound  by  centralization,  that  it  had  an  origin  as  a  distinct  and 
powerful  opposition  to  the  excesses  and  extremes  of  Christianity, 
away  back  as  early  as  the  year  316.  When  there  first  asserting 
itself,  it  was  quickly  grappled  by  political  and  church  organizations, 
which  have  fully  represented  a  centralized  power  answering  to  the 
spiritual  Euphrates,  and  has  been  restrained  up  to  the  time  of  the 
reformation.  Yes,  even  for  some  time  after  the  latter  event,  there 
was  still  a  pressure  brought  to  bear  against  Unitarianism  which  hin- 
dered it  from  an  expression  and  influence.  However,  about  the 
middle  of  the  sixteenth  century,  this  power  broke  loose  and  became 
organized  in  the  form  of  Socinianism  and  modern  Unitarianism. 
According  to  the  plan  that  reckons  the  seven  great  days  each  a  year, 
this  will  make  a  year  in  which  this  principle  had  been  prepared, 
but  had  been  restrained  by  centralization.  See  the  chart  of  mys- 
tical times,  f 

Then,  in  reference  to  one  other  of  these  angels  being  prepared, 
but  bound  and  obliged  to  wait  for  other  times  and  more  unrestricted 
opportunities,  to  exert  an  influence,  we  invite  you  to  observe  that 
about  the  year  1564  the  Independents  began  first  to  make  a  move- 
ment in  England,  which  was  a  representative  locality  at  that  time. 

*  See  pages  410  to  4U,  and  534  to  539.  t  See  page  93. 

43 


674  MYSTERY. 

However,  the  facts  show  that  it  was  not  until  about  1580  that  the 
Independents  rose  superior  to  the  pressure  of  centralization,  and 
became  organized.  Now,  during  this  time,  which,  according  to  the 
chart  of  sacred  times,  is  one  month,  they  were  prepared,  and  in 
waiting,  to  slay  and  condemn,  as  they  have  since  done,  and  as  we 
have  already  spoken  of  on  the  subject  of  the  fifth  angel.  During 
this  time  they  were  in  readiness  with  their  sentiments  and  distinct, 
antagonistic  character,  but  were  restrained. 

Then,  again,  concerning  another  of  the  three-mentioned  angels, 
you  will  please  recall  how  that,  in  about  1642,  Deism  first  made 
any  remarkable  effort,  since  the  era  of  the  reformation ;  and  how, 
too,  that  the  nature  of  that  element  is  such,  and  the  circumstances 
were  such,  that  it  could  not  be  considered  fully  loosed  to  the  ex- 
tent that  the  visions  supposes,  viz.,  to  make  havoc  and  destruction 
among  the  principles  of  religion  and  society,  such  as  is  conveyed 
by  the  figure  of  its  being  instrumental  in  slaying  '*  the  third  part  of 
men,"  until  after  the  point  of  the  American  Revolution  of  1776. 
Simply  because  the  conditions  of  church  and  political  freedom  did 
not  give  it  an  asylum  or  ground-work  of  operation  until  the  effect 
of  previous  causes  had  culminated  in  the  decided,  though  liberal 
standpoint  of  faith  and  government,  so  remarkable  of  the  above 
period.  Now  the  period  from  the  time  in  which  Deism  first  asserted 
itself,  to  that  in  which  it  was  free  from  restraint,  viz.,  from  1642  to 
1776,  will  make  about  one  day,  if  we  reckon  in  the  channel  that 
makes  the  whole  range,  from  Adam  to  the  latest  time,  to  be  fifty 
days.  Then  do  not  forget  that  it  was  also  centralization  which 
bound  this  influence  for  that  length  of  time,  wherein  the  latter  was 
prepared  and  watching  opportunities  to  spiritually  slay  the  principles 
against  which  it  was  both  justly  and  unjustly  opposed,  and 'against 
which  it  has  made  such  a  remarkable  record  in  modern  history  and 
modern  progress. 

Now,  the  vision  makes  a  distinction  between  these  three  and  the 
other  fourth  remaining  angel;  so  we  will  also.  At  first  it  is  said 
that  the  ''  four"  are  loosed  to  slay  the  third  part  of  men,  but  in  par- 
ticularizing it  makes  three  of  them  to  perform  this  work. 

But  first  it  is  proper  to  note  that  it  is  the  spirit  of  inspiration 
that  demands  the  loosing  of  these  four  angels,  as  indicated  by  the 
*' voice  from  the  four  horns  of  the  golden  altar,"  demanding  that 
they  be  loosed.  Generally  speaking,  this  may  indicate,  that 
prophecy  through  inspiration,  anticipated  these  influences  in  the 
scene,  and  in  the  interests  of  religion,  and  so  demanded  their  exer- 
cise in  the  time  and  events  in  which  it  was  proper  for  them  to  ap- 
pear.    But  there  is  a  more  particular  meaning  conveyed  by  men- 


MYSTERY.  675 

tioning  the  "four'*  horns  of  the  golden  altar,  which  seems  to  iden- 
tify some  one  of  the  four  angels  in  some  relative  sympathy  with 
each  of  the  spiritual  horns  of  the  golden  altar.  These  are  inter- 
preted to  be,  intuition,  instinct,  influence  and  communication.* 
Therefore,  we  would  have  you  consider  in  reference  to  unitarianism, 
whether  or  not  its  last  effort  was  begotten  more  by  an  intuition  of 
the  spirit  meaning  of  inspiration  and  the  scriptures,  than  from  ad- 
hering to  the  strict  terms  and  logical  inference  from  the  letter 
and  brief  statements  of  the  Bible.  At  least,  viewed  from  the 
standpoint  of  even  the  Lutheran  Keformation,  and  on  the  theory 
that  the  unitarian  sentiment  is  correct  in  the  main,  was  it  not  a  re- 
markable intuition  of  the  Bible  meaning  for  it  to  rise  superior  to 
all  the  discouraging  aspects  of  literalism  that  has  been  forced  into 
the  expressions  of  the  sacred  writings;  for  it  to  overcome  the  uni- 
versal current  of  popular  teaching,  the  strength  of  custom,  and  the 
stigma  of  a  defeat  in  the  Arian  movement,  which,  by  the  dextrous, 
uncharitable  and  deceived  clergy,  had  been  used  as  a  means  to 
identify  and  disgrace  the  element  with  the  superstition  and  here- 
sies that  in  past  times  were  condemned  and  exterminated  according 
to  righteous  judgment;  and  for  it,  with  all  this,  to  receive  and 
stand  against  the  shock  of  the  combined  bodies  of  Catholic  and 
Protestant  hosts,  in  their  terrors  of  spiritual  and  political  restriction; 
brave  the  storm  and  defy  the  worst  efforts  of  an  enraged  and  de- 
termined multitude  comprehending  the  universal  Church?  If  so, 
then  there  is  a  reason  that  the  voice  that  demanded  the  loosing 
should  be  in  an  aspect  of  sympathy  and  relation  to  a  certain  horn 
of  the  golden  altar  figuratively,  that  through  that  means  the  honor 
of  discerning  the  spirit,  life  and  meaning  of  the  sacred  scriptures 
may  rest  where  it  properly  belongs,  and  where  they  were  compre- 
hended, in  spite  of  the  discouraging  fact  of  revelation  and  the  op- 
position of  literalism  embodied. 

Then,  again,  observe  in  reference  to  the  Dissenters*  movement 
and  party  as  an  object  of  one  of  these  angels,  and  as  being  loosed 
by  the  demands  of  extraordinary  influence,  according  to  another 
voice  from  the  golden  altar,  that  there  were  special  claims  of  divine 
prompting  put  forward  in  that  movement,  and  that  those  claims 
were  not  only  a  necessity  of  the  times,  in  order  to  revive  a  more 
vital  spirit  of  morals,  but  that  they  were  the  foundation  on  which 
to  assert  that  the  Holy  Ghost  is  manifest  in  all  sorts  of  persistent 
and  unnatural  ways,  importuning  men  through  the  agency  of  men, 
with  a  last  and  earnest  entreaty,  and  summoning  up  all  the  horrors 
of  unending  torment,  in  order  to  persuade  and  induce  some  to  flee 

*See  page  222. 


676  MYSTERY. 

from  the  wrath  to  come,  and  thus  manifesting  the  spirit  power  of 
special  influence  agreeing  with  a  spiritual  horn  of  the  golden  altar. 

Still,  again,  you  will  take  note  that  notwithstanding  the  severity 
and  extremes  of  Deism,  it  was  proper  that  an  influence  like  it  should 
be  summoned  up  as  a  pruning  knife  for  the  irregular  growth  and 
dead  branches  of  the  religious  tree;  and  hence  the  horn  of  the  altar 
which  represents  the  principle  of  instinct  is  presented  in  a  voice 
demanding  that  the  element  that  makes  a  specialty  of  instinctive 
naturalism,  shall  be  loosed  and  suffered  to  make  a  successful  war 
against  all  demonstrations  of  religious  superstition. 

But  we  judge  that  that  voice  coming  from  the  golden  altar  demand- 
ing the  loosing  of  these  four  principles,  not  only  presents  that  voice 
coming  in  four  distinct  relations  to  the  sympathies  of  the  principles 
calling  and  called  for,  but  that  it  also  means  the  combined  demand 
of  the  whole  scriptures,  inspiration  and  religion,  according  to  the 
general  idea  of  a  voice  from  the  golden  altar.  With  these  three 
forces  we  have  had  what  the  necessities  of  the  times  demanded, 
according  to  the  prophetic  anticipations  of  inspiration  and  accord- 
ing to  the  requirements  of  piety,  judgment,  and  reform.  Never- 
theless, they  have  also  brought  torment  and  condemnation,  have 
wrought  revolutions  in  faith  and  practice,  that  make  much  of  the 
history  of  the  past  and  present,  and  have  given  a  base  of  authority 
on  which  grave  errors  and  serious  extremes  find  a  position  to  afflict 
and  torment  unceasingly  and  without  discrimination.  They  have 
enlisted  the  many  that  contend  together,  and  entailed  the  extremes 
that  destroy  each  other,  where  the  slain  fall  down  together.  Before 
the  world  has  been  enacted  the  great  struggle;  all  the  cords  have 
be^  touched  and  the  various  sounds  have  reverberated  through  the 
earth.  We  have  had  unitarianism  and  its  extremes;  pietism  in  most 
fanatic  effort,  and  deism  severing  without  mercy  and  reverting 
again  to  a  more  corrupt  form  of  instinctive  naturalism.  Still,  the 
proud,  sensual  and  selfish,  are  not  careful  about  even  common  ob- 
ligations; not  much  concerned  in  the  contest,  and  despise  both  the 
work  of  angels  and  devils  together.  No  woes  pronounced  or  exe- 
cuted reach  the  case  of  those  fully  committed  to  their  ways.  We 
may  say,  very  little  is  required  of  men  religiously;  but  this  little  is 
not  accorded;  and  hence  the  providence  of  God  summons  up  strange 
forces  and  curious  judgments;  and  the  scorn er  is  surrounded,  en- 
snared and  taken  by  an  army  gathering  from  any  quarter  where,  in 
his' desperation,  he  will  direct  his  sympathy.  Thus  the  battle  rages 
before  all  in  the  great  realities  of  life,  and  in  face  of  the  opening 
eternity.  Natural  agents  and  angels  warn,  and  impersonated  de- 
mons curse  and  seduce;  yet  they  all  will  put  their  principles  to  the 


MYSTERY.  677 

issue  and  to  the  bitter  end,  until  the  times  are  ushered  in  with  over- 
whelming rebukes,  and  the  fierce  wrath  that  lowers  the  heavens 
with  the  blackness  and  terror  of  impending  judgment,  and  stern 
providential  revolution.  But  still  another  horn  of  the  golden  altar 
is  represented  by  the  princi^^le  of  communication.*  If  a  separate 
voice  is  figuratively  presented  as  coming  from  this  source,  demand- 
ing the  loosing  of  an  angel  with  which  it  is  in  sympathy,  that  angel 
must  be  the  proper  spirit  of  the  sacred  scriptures,  because  it  is  this 
channel  of  inspiration  which  has  given  us  the  visions,  signs  and 
ceremonies  of  the  law  and  prophets. 

The  proper  spirit  of  the  scripture  may  be  condensed  in  the  one 
idea  of  liberalism,  which  idea  embodies  a  deduction  from  all  that  is 
communicated,  and  which  deduction  comes  back,  in  the  same  spirit 
meaning,  viz.,  liberalism,  as  extracted  from  all  the  communications 
of  the  Bible,  and  embracing  all  men  within  the  gracious  and  benevo- 
lent purpose  of  the  Creator.  The  integrity  of  God  in  the  communi- 
cations of  the  Bible  demand  this  much — so  it  was  proper  for  this 
horn  of  the  golden  altar  to  be  in  the  aspect  of  spiritually  conveying 
the  divine  command  according  to  import  of  the  voice  from  that  quar- 
ter ;  and  it  was  proper  that  this  demand  to  loose  this  spirit  of  liber- 
alism should  be  directed  to  the  angel  of  progress,  because  it  is  the 
latter  principle  which  was  to  institute  the  cause  that  should  nega- 
tive the  power  of  centralization,  and  consequently  prepare  all  the 
conditions  which  culminate  in  the  Bible  philosophy  that  reveals 
the  Creator  according  to  the  spirit  of  the  most  extended  liberalism, 
embracing  all  creatures. 

But  now  it  is  evident  that,  according  to  the  whole  connection,  the 
loosing  of  the  fourth  angel  is  identified  with  the  sounding  of  the 
seventh  trumpet ;  because  liberalism,  asserted,  is  the  voice  of  the 
covenant  of  grace,  and  the  seventh  angel  indicates  the  latter  princi- 
ple. Then  we  say  that  the  fourth  angel  loosed  and  the  seventh  an- 
gel sounding  indicate  the  spiritual  ark  of  the  testimony  revealed, 
and  the  effectual  proclamation  of  universal  salvation  and  individual 
responsibility,  with  all  their  burdens  and  sorrows.  This  revelation 
means  now,  that  we,  believing,  will  be  offended,  disappointed,  and 
rebellious ;  or  that  we  will  be  reasonable,  approve  of  the  ways  of 
the  Creator,  and  live.  Do  we  find,  indeed,  that  the  proclamation  of 
grace  is  all  joy  ?  Is  predestinated  salvation  a  car  of  bliss,  that  shall 
glide  us  smoothly  along,  independent  of  all  considerations  of  faith, 
virtue,  and  justice  ?  Nay,  not  so  ?  It  is  also  one  of  the  woes  that 
is  pronounced.  The  sword  reaches  to  the  soul.  The  proud,  sen- 
sual, and  selfish  are  cursed  of  God,  forever  and  ever.     There  is  no 

*  See  page  222. 


678  MYSTERY. 

revoking  of  this  sentence.  You  shall  not  die ;  neither  shall  you 
rest.  The  poor,  the  weak,  the  righteous,  are  troubled  always,  be- 
cause of  your  presence  ;  cities  are  distressed,  and  the  world  deluged 
with  blood,  because  of  your  deceit,  murder,  and  violence.  Truly, 
in  the  name  of  the  scriptures  and  of  God,  the  condemnation  is  upon 
you ;  without  end  of  time  you  are  an  offense,  and  there  is  no  recon- 
ciliation. So  must  we  separate  ourselves,  and  let  this  blight  rest 
on  the  dark  ideal,  and  not  on  our  own  personality.  This  is  the  im- 
port of  predestinated  salvation.  This  is  the  voice  of  the  fourth  an- 
gel loosed.  This  is  the  trumpet  of  grace  —  the  sounding  of  the  sev- 
enth angel.  The  tabernacle  of  the  testimony  is  opened,  and  the 
ark  of  God  revealed ;  but  before  the  opening  reality  of  our  ulti- 
mate salvation  it  will  be  esteemed  a  small  thing  that  we  perish, - 
time  and  again,  in  our  wickedness,  seeing  that  we  are  apprised  of 
the  intention,  and  choose  a  perverse  way — for,  after  all  that  is  dis- 
covered of  mercy,  there  remains  the  bitter  deduction  that  absolute 
salvation  means  judgment  and  troubles  untold.  But  grace  avails  of 
every  system  of  appeal.  In  the  philosophical  language  of  the  Bible, 
there  are  behind  it  the  horses  that  are  red,  speckled,  and  white  ;  but 
we  are  to  know,  assuredly,  that  when  both  love  and  terror  take  to 
extremes  without  effect,  save  to  excite  indifference  and  contempt, 
then  this  pleasant  vision  of  grace  and  salvation  is  dispelled,  the  an- 
gel rides  before  us  in  a  different  garb,  whilst  the  ravages  of  condem- 
nation are  let  loose,  and  the  spirit  of  the  dreadful  invoked.  (See  the 
first  chapter  of  Zechariah,  from  the  eighth  to  the  seventeenth  verses.) 

Now,  when  the  seventh  angel  sounded,  seven  thunders  uttered 
their  voices,  and  John  was  instructed  to  seal  up  what  was  pro- 
claimed by  those  voices.  If  we  are  resting  on  a  right  foundation, 
then  those  trumpets  are  already  unsealed.  If  the  system  of  philoso- 
phy applied  to  the  Bible  is  correct,  the  doctrinal  subject  has  already 
removed  the  seal  from  those  seven  proclamations. 

We  claim  these  revelations  as  a  confirmation.  Therefore,  if  these 
seven  trumpets  revive  and  confirm  the  previous  arguments,  so  must 
these  seven  figurative  thunders.  "With  this  idea,  observe  that  there 
were  fourteen  tribes  of  Israel,  and  that  the  seven  principles  we  have 
considered  purport  to  be  seven  of  them.  Suppose,  then,  that  these 
seven  voices  or  thunders,  which  responded  to  the  cry  of  the  seventh 
angel,  are  the  other  seven  great  principles  of  religion  and  the  Bible, 
in  a  reasonable  and  philosophical  explanation,  according  to  the  sys- 
tem herein  advocated.  With  this  idea  in  view,  we  invite  attention 
to  the  fifteenth  and  sixteenth  chapters  of  John's  Revelation. 

Here  seven  angels  are  represented  as  coming  out  of  the  temple 
clothed  in  pure  and  white  linen,  having  their  breasts  girdled  with 


MYSTERY.  679 

golden  girdles.  To  these  seven  angels  were  given  seven  vials  full 
of  the  wrath  of  God,  declared  to  be  last  j^lagues.  Consider,  then, 
that  these  angels  are  represented  as  righteous,  as  the  girdles  and 
clothing  imply ;  but,  nevertheless,  that  they  cause  grievous  plagues. 
But,  to  put  the  matter  on  a  practical  foundation,  we  inquire  what 
effect  must  a  true  exposition  of  the  seven  remaining  doctrines  have 
upon  theology  and  the  world  ?  The  seven  remaining  principles  be- 
longing to,  or  agreeing  with,  the  fourteen  tribes,  are  the  doctrines 
of  Christ,  heaven,  God,  angels.  Holy  Ghost,  satan,  and  hell.  These 
have  been  treated  on  the  doctrinal  subject,  and  are  particularly  in- 
terpreted to  be  averse  to  the  prevalent  theology. ,  Suppose  that  we 
take  these  principles  in  the  light  in  which  we  have  interpreted  them, 
and  compare  the  description,  on  the  theory  that  each  one  of  these 
doctrines,  as  herein  advocated,  reflects  on  the  current  notions  on 
the  respective  subjects ;  and,  hence,  that  they  are  represented  as 
developing  a  corresponding  plague?  We  will  say,  in  mental  as- 
pect, if  you  please ;  but  still  intimating  the  probabilities  of  more 
practical  effect.  First,  we  say,  that  if  grace  is  the  seventh  angel  to 
sound  in  the  previous  list,  then  these  seven  principles  must  cer- 
tainly respond  to  it,  because  they  are  intimately  connected  with  it 
in  its  secret  of  mercy.  Secondly,  if  the  general  orthodox  faith  is  at 
fault  to  the  extent  we  have  claimed,  then  truly  must  this  doctrinal 
view  and  exposition  of  Bible  principles,  and  especially  relating  to 
these  seven,  have  a  mental  and  practical  effect  against  the  errors  of 
Christianity,  and  against  the  objectionable  elements  of  both  theory 
and  practice. 

Now,  it  is  said  that  "  one  of  the  four  beasts  gave  to  the  seven  an- 
gels seven  vials  full  of  the  wrath  of  God,  who  liveth  forever  and  ever." 
Of  the  four  systems,  or  departments  named,  as  agreeing  with  the 
four  beasts*  or  cherubs,  there  is  only  the  department  of  religion 
that  can  be  properly  said  to  present  these  angels  with  these  vials  of 
wrath,  and  it  is  the  religious  subject  that  is  concerned,  and  which  is 
in  close  sympathy  with  what  purports  to  be  seven  angels  in  this 
case ;  but  which  apparently  are  seven  of  the  chief  and  most  import- 
ant doctrines  of  religion  itself.  "  The  first  went  and  poured  out  his 
vial  upon  the  earth,  and  there  fell  a  noisome  and  grievous  sore 
upon  the  men  which  had  the  mark  of  the  beast,  and  upon  them 
which  worshiped  his  image." 

The"  first  angel  relates  to  the  doctrine  of  Christ,  if  we  follow  the 
order  in  the  birth  of  the  tribes.  (See  the  subject  of  Jacob  and  the 
tribes  of  Israel. f)  We  judge  that  these  seven  doctrines  were  se- 
lected from  the  others,  to  be  indicated  as  so  many  last  plagues,  sim- 

*  See  page  8.  t  See  page  119. 


680  MYSTERY. 

ply  because  that  in  these  seven  doctrines  lies  the  fault  of  religious 
error ;  and  these  seven  are  particularly  related  to  religion.  The 
other  seven,  defined  as  angels  with  trumpets,  are  more  universal, 
and  hence  they  are  in  a  separate  list. 

Now,  the  philosophical  interpretation  of  the  doctrine  of  Christ 
bears  directly  against  those  who  "worship  the  beast  and  his  image." 
This  needs  no  further  explanation,  for  on  the  pouring  out  of  the 
vial  of  this  angel,  there  fell  a  noisome  and  grievous  sore  upon  them 
that  had  the  "  mark  of  the  beast  upon  them,  and  worshiped  his 
image."  (See  the  account,  and  then  turn  to  where  it  is  explained 
concerning  what  the  beast  is,*  viz.,  misapprehension,  centered  in 
the  modern  orthodox  creed.) 

The  second  angel  agrees  with  the  doctrine  of  heaven.  This  is 
explained  to  be  peace,  and  including  what  may  be,  or  is,  enjoyed, 
hoped  for,  or  believed  as  a  promise,  or  acted  upon  as  the  inner 
spirit  of  moral  suasion,  opposed  to  arbitrary  measures,  such  as  have 
continually  disturbed  the  rest  of  the  church  by  a  misapprehension 
of  the  kingdom  of  peace  and  religion  of  Christ.  To  bring  out  this 
idea  in  full,  as  has  been  explained,  directs  the  full  force  of  scripture 
censure  against  the  unwarranted  dictation  of  civil  and  religious 
government,  which  dictation  and  arbitrary  disposition  and  element 
agrees  with  the  spiritual  sea.f  (Then  see  the  effect  of  the  second 
vial,  third  verse  of  sixteenth  chapter  of  Revelation. ) 

The  third  principle  is  that  relating  to  God.  The  spirit  of  revela- 
tion anticipates  the  bearing  that  a  practical  explanation,  governed 
by  the  examples  of  this  life,  would  give  to  this  doctrine,  by  saying, 
that  when  the  third  angel  poured  out  this  vial,  the  waters  were 
turned  to  blood.  This  means,  of  course,  that  the  sources  of  instruc- 
tion are  revealed  as  abominably  corrupt.  Turn  to  the  subject  re- 
lating to  the  doctrine  of  God  as  argued  on  the  subject  of  Christ.  J 

The  fourth  angel  relates  to  the  doctrine  of  angels.  The  treat- 
ment of  this  principle  involves  a  specification  of  the  manner  and 
operation  of  agencies.  It  is  of  such  a  nature  that  it  calls  for  un- 
expected explanations,  all  of  which  increase  the  censure  against  the 
popular  notions  respecting  God  and  His  agency. 

Therefore,  it  is  said  that  the  angel  poured  out  his  vial  upon  the 
sun.  However,  the  effect  of  the  vial  being  poured  out  is  represented 
as  an  increased  heat  from  the  sun  against  men,  and  that  they  Avere 
scorched  with  great  heat ;  all  of  which  philosophically  means  that 
the  explanations  involved  on  this  subject  bear  directly  against 
principles  maintained  in  both  corrupt  church  belief  and  infidel  in- 

*  See  pages  610  to  656.  t  See  page  26. 

t  See  pages  371  to  390  ;  and  484  to  490. 


MYSTERY.  681 

difference.  In  relation  to  this  statement,  you  will  please  remember 
that  the  sun  is  interpreted  to  mean  the  explained  mode  of  instruc- 
tion.* 

Again,  when  the  '*  fifth  angel  poured  out  his  vial  upon  the  seat 
of  the  beast,"  the  spiritual  kingdom  of  the  latter  is  figuratively  im- 
plied as  being  affected  by  a  severe  sentiment  of  the  scriptures,  and 
especially  in  relation  to  the  doctrine  which  the  angel  represents  ; 
for  it  is  said  that  the  effect  of  the  fifth  angel's  plague  is  to  fill  the 
kingdom  of  the  beast  with  darkness,  pains,  and  torments.  There- 
fore, in  connection  with  this  description,  you  are  invited  to  observe 
that  the  fifth  angel  agrees  with  the  doctrine  relating  to  the  Holy 
Ghost,  concerning  which  so  much  has  been  and  may  be  explained, 
to  reflect  against  the  popular  entertained  belief.  See  the  former 
argument  on  this  subject,  and  observe  how  much  that  may  be  rea- 
sonably asserted  against  what  has  been  so  persistently  maintained, 
and  against  what  is  so  emphatically  embodied  in  the  orthodox 
creed,  where  it  is  presumed  that  misapprehension  of  truth  has  a 
particular  seat,  according  to  the  spiritual  interpretation  of  the 
beast.f 

Still,  again,  you  will  note  that  the  sixth  angel,  according  to  the 
order  indicated  by  the  birth  of  the  tribes,  and  according  to  the  fig- 
urative plan  of  noting  certain  doctrines  by  the  figure  of  angels, 
agrees  with  the  subject  of  Satan. 

Now,  after  having  treated  this  subject  according  to  what  seems  the 
Bible  philosophy,  we  are  authorized  in  concluding  that  the  primary 
meaning  of  the  term  Satan  is  perversion.  But,  in  the  course  of  the 
former  argument,  it  was  found  that  perversion  is  particularly  seated 
in  the  centralized  powers  of  this  world.  |  Hence,  to  treat  of  the 
doctrine  of  Satan  necessarily  involved  the  condemnation  of  the 
principle  of  centralization,  as  it  has  been  religiously  and  politically 
manifest. 

Then,  in  relation  to  this  sixth  angel  pouring  out  his  vial,  jou  are 
further  reminded  of  John's  Eevelation,  how  that  the  effect  of  pour- 
ing out  this  sixth  vial  is  especially  directed  against  the  great  river 
Euphrates,  and  this  river  has  been  explained  to  mean  centralization. 
A  further  effect  is  also  described,  viz. :  Three  spirits  like  frogs  came 
out  of  the  mouth  of  the  beast,  dragon  and  false  prophet,  working 
miracles,  and  gathering  the  forces  to  battle. 

In  connection  with  this  description  we  call  attention  to  what  was 
discovered  of  centralized  power  in  the  former  arguments,  viz.,  that 
despotism,  spiritual  dictation,  and  hereditary  right  rule  in  that  ele- 

*  See  page  40  ;  then  subject  of  angels  and  agents,  375  to  382;  503  to  508. 
t  See  page  375  to  382;  484  to  490;  503  to  508.  t  See  pages  619  to  656. 


682  MYSTERY. 

ment;  and  how  that  the  treatment  of  the  subject  of  perversion  ex- 
poses these  three  influences  ruling  in  perversion  and  centralization 
in  the  past,  and  still,  in  a  measure,  seeking  to  maintain  their  posi- 
tion. Therefore,  we  will  see  that  despotism  is  a  spirit  discovered  in 
the  waters  of  centralization,  and  that  it  is  pre-eminently  a  devil,  ac- 
cording to  the  scripture  sense,  and  comes  out  of  the  mouth  of  the 
chief  dragon,  perversion. 

Then  concerning  spiritual  dictation,  which  has  also  been  exposed 
in  the  drying  waters  of  centralization,  as,  viewed  from  the  present 
stand-point  of  liberty,  we  are  able  to  perceive  it,  that  it  is  a  fact  re- 
lating to  church  organizations  which  have  most  obviously  misappre- 
hended the  truth,  so  that  this  spirit  comes  "out  of  the  mouth  of 
the  beast."  The  third  is  a  false  pretense,  which  is  asserted  before 
heaven  to  oppress,  enslave,  and  usurp  authority  over  men  in  the 
name  of  divine  right.  It  is  a  spirit  from  the  mouth  of  the  false 
prophet;  for  centralization  itself,  as  well  as  being  covered  by  the 
figures  of  a  king  and  a  great  river,  is  also  appropriately  indicated 
by  the  pertinent  appellation  of  false  prophet,  because  it  has  always 
seized  upon  false  pretenses  to  prop  itself  religiously  and  politically, 
and  that,  too,  in  the  name  of  sacred  precedents  of  the  scriptures. 
Hence,  the  assumption,  the  spirit,  the  devil,  of  hereditary  right 
comes  out  of  the  mouth  of  the  false  prophet.  Now,  these  three  are 
said  to  be  the  spirits  of  devils  to  be  working  miracles  and  preparing 
the  world  for  the  great  battle  of  the  last  time.  This  is  just  the  fact. 
These  principles  have  worked  marvelously  in  all  past  times,  deceiv- 
ing as  to  the  objects  of  government  and  religion,  and  fastening  upon 
the  world  at  large  perverse  laws  and  customs,  which  it  becomes  the 
alert  policy  of  many  nations  to  maintain,  and  which,  with  the  advan- 
tages secured  by  a  long  continued  manipulation  of  resources,  leaves 
them  in  no  mood  or  position  to  relinquish.  Here  are  the  secrets 
which  set  social  interests  in  such  bitter  opposition,  and  which  origi- 
nate the  pretense  for  violence  and  bloodshed.  It  appears,  too,  from 
the  tenor  of  the  description,  that  we  are  to  judge  that  they  will  main- 
tain their  position  until  the  bitter  end,  fully  supported  by  a  misap- 
prehension of  all  truth  and  propriety.  Hence,  the  battle  is  not  yet 
over,  for  they  are  both  defensively  and  aggressively  perverse — the 
very  assertions  of  the  most  objectionable  selfishness.  The  descrip- 
tion also  says  that  they  are  *'  unclean  spirits,  like  frogs,"  which 
agrees  with  the  fact  that  these  assumptions  are  founded  on  false 
premises,  according  to  the  philosophical  meaning  of  the  term 
frogs.* 

There  is  still  another  point  concerning  these  forces,  noted  by 

*  See  page  14:3. 


MYSTERY.  683 

John,  wherein  the  description  of  miracles  applies  ;  but  on  this 
question  we  will  request  that  you  turn  to  where  the  subject  has 
been  treated  in  relation  to  "  the  other  beast,"  agreeing  with  gen- 
eral centralization.* 

Still  again  :  This  river  Euphrates  is  represented  to  be  *'  dried  up, 
that  the  way  of  the  kings  of  the  east  may  be  prepared." 

Now,  you  are  reminded  that  a  figurative  definition  of  the  figure 
and  literal  fact  of  the  east  makes  that  quarter  related  to  cause ;  f 
and  therefore  the  kings  of  the  east  are  the  first  and  primary  princi- 
ples and  common  rights  lying  in  the  background,  pertaining  to  life, 
religion,  civil  government,  and  the  whole  reality  of  existence.  These 
can  never  take  their  proper  place  until  the  usurpations  of  the  base 
and  brutal  are  denied  a  place  of  authority.  Hence,  the  obvious  ob- 
ject of  drying  up  the  spiritual  Euphrates  is  to  bring  to  the  front 
those  principles  which,  in  the'nature  of  things  from  the  stand-point 
of  first  causes,  properly  belong  there. 

The  seventh  and  last  angel  is  in  the  greatest  probable  relation  to 
the  subject  and  doctrine  of  hell.  Its  treatment  under  the  explained 
mode  has  defined  this  principle  to  be  exercised  in  condemned  and  un- 
condemned  tribulation.  But  the  object  assigned  even  in  the  worst 
phases  of  condemnation  and  suffering,  if  allowed,  must  eventually, 
in  effect,  as  it  does  mentally,  revolutionize,  to  a  great  extent,  among 
the  current  systems  of  faith,  and  contrary  to  the  theory  on  this  par- 
ticular subject  and  to  the  general  ideas  in  the  whole  plan  of  religion, 
make  hell  and  grace  harmonize  in  the  same  purpose.  For  this  rea- 
son the  treatment  of  this  doctrine  exposes  the  secret  of  the  cove- 
nant, thereby  placing  the  finale  to  these  seven  principles  in  the  same 
manner  that  grace  does  to  the  seven  formerly  considered.  For  this 
reason  the  description  speaks  of  thunderings,  lightnings,  and  earth- 
quakes as  the  result ;  and  much  the  same  description,  in  fact,  as  is 
noted  of  the  opening  of  the  sixth  seal,  and  which  is  evidently  both 
a  revolution  of  faith  in  mental  aspect  and  in  practical  effect.  It 
also  says  that  the  "  great  city  was  divided  into  three  parts."  Now, 
what  is  intended  by  this  city,  must  be  determined  by  the  subject  in 
hand.  This  being  the  doctrine  of  hell,  it  must  evidently  relate  to 
the  chief  administration  of  torment ;  for,  though  hell  has  been  de- 
fined to  consist  in  condemned  and  uncondemned  tribulation,  yet  it 
is  also  revealed  that  the  administration  of  the  principle,  as  insti- 
tuted by  the  divine  order,  is,  that  torment  is,  first,  realized  involun- 
tarily, and  without  offense  ;  secondly,  that  it  may  come  by  direct  ap- 
pointment. Thirdl}',  there  is  another  distinction  which  is  discov- 
erable, especially  of  uncondemned  tribulation,  viz.,  that  it  is  cir- 

*See  pages  641  to  6i6.  t  See  page  182. 


684  MYSTERY. 

cumstantial,  coming  incidental  to  a  voluntary  subjection  to  tlie  cir- 
cumstances of  trouble  for  any  purpose.  The  first  distinction 
embraces  the  ordinary  troubles,  on  account  of  inexperience  as  well 
as  bad  associations  and  influences. 

For  the  first  distinction,  we  will  say  that  the  Almighty  has  sub- 
jected the  creature  without  his  will,  so  that  the  sufferings  of  his 
inexperience  are  neither  voluntarily  entailed  nor  necessarily  the 
result  of  offense. 

For  the  second  distinction,  we  argue  that  He  takes  cognizance  of 
overt  acts  and  offenses,  and  makes  special  visitations,  making  any 
or  every  agency  subservient  to  that  purpose.  The  last  distinction 
embraces  the  pertinent  fact  of  incidental  uncondemned  tribulation, 
as  that  which  comes  to  us  not  so  much  by  the  special  divine  de- 
cree, but  as  incidental  to  a  voluntary  offering,  or  at  least  willing- 
ness, in' the  service  of  the  Creator,  in-  sympathy  with  His  purpose, 
for  the  benefit  of  others. 

It  may  seem,  however,  that  this  great  city  spoken  of  relates  to 
some  one  of  those  mentioned  in  several  places  by  name,  rather  than 
to  the  fact  of  operative  tribulation.  Indeed,  there  are  three  "great 
cities"  spoken  of  in  Revelation.  One  is  the  city  of  Babylon  ; 
another  that  of  Jerusalem  ;  and  the  third  is  called,  spiritually, 
Sodom  and  Egypt.  Neither  of  these  is  as  appropriate  to  the  situa- 
tion and  facts  related  as  is  the  subject  presumed  to  be  typified  by  the 
significant  act  of  the  angel,  viz. ,  the  fact,  operation  and  distinctions 
of  tribulation.  Therefore,  the  city  will  rather  be  defined  to  relate 
to  a  great  fact  pertaining  to  religious  doctrine;  and  one,  too,  that  the 
figure  of  the  seventh  angel  evidently  supposes  to  be  fully  treated,  ex- 
plained and  analyzed.  Hence,  the  city  in  this  case  relates  to  the  scene 
of  operative  tribulation,  as  distinguished  by  the  presumed  subject  to 
which  the  angel  relates.  And  whilst  the  fact  of  hell,  as  known  to 
us  as  a  principle,  is  as  above  defined  in  two  distinctions  of  con- 
demned and  uncondemned  tribulation,  yet  the  scriptures  and  the 
circumstances  of  this  world  press  us  to  the  theory  that  there  are  three 
distinctions  in  which  men  are  placed  in  this  life.  Taking  the  reality 
that  we  are  subjected  in  a  scene  of  trouble,  we  say,  then,  that  some 
are  here  by  reason  of  previous  transgression,  and  that  they  may  be 
visited  by  positive  divine  vengeance.  Secondly,  some  are  sent  to 
the  circumstances  of  this  life,  for  the  special  purpose  of  moral  and 
mental  training.  Finally,  a  third  class  are  subjected  in  the  capacity 
of  agents  and  saviors. 

Here  is  the  order  in  which  we  arrive  at  this  theory :  First,  the 
terms  of  revelation  have  revealed  this  situation  by  express  language. 
Secondly,  the  subject  of  hell  indicates  a  great  city  being  divided 


MYSTERY.  685 

into  three  parts,  and  that  great  city  can  consistently  be  connected 
with  this  subject  on  account  of  its  being  identical  as  the  scene  where 
every  distinction  of  condemned  and  uncondemned  tribulation  has 
been  manifest. 

For  illustration,  refer  to  the  facts  of  Sodom  and  of  Egypt.  In 
the  instance  of  Jewish  deliverance,  Egypt  was  the  scene  where  one 
class  were  visited  by  positive  judgment.  Secondly,  the  Israelites 
were  in  bondage  by  reason  of  a  purpose  of  training  not  according 
to  their  pleasure.  Thirdly,  Moses  presented  a  sample  of  those  who 
deny  themselves  pleasure  and  ease,  in  order  that  they  might  share 
the  suffering  of  the  oppressed,  and  work  out  a  deliverance.  As  a 
whole,  they  were  all  in  distress  ;  and,  from  the  nature  of  that  dis- 
tress, it  may  be  classed  and  termed  a  state  of  condemned  and  un- 
condemned tribulation;  for  the  Egyptians  suffered  by  reason  of  the 
former,  and  the  Israelites  were  in  the  latter  relation.  But,  we  say 
that  the  situation  of  this  operating  tribulation  brings  Moses  out 
as  representing  the  voluntary  distinction  ;  for,  being  neither  Israel- 
ite nor  Egyptian,  and  in  a  position  to  secure  the  pleasures  of  luxury, 
chose  rather  to  enter  the  arena  of  strife,  and  die  under  the  rod 
of  affliction. 

Observe  how  it  was  with  the  event  of  Sodom's  destruction.  There 
were  first  a  number  for  whom  the  heavens  were  justly  gathering 
blackness,  whose  sins  had  reached  beyond  all  endurance,  and  who, 
perhaps,  were  indeed  sent  to  be  taken  with  transgression,  to  be 
condemned  and  destroyed.  Secondly,  there  was  Lot,  a  righteous 
man,  who,  nevertheless,  was  being  vexed  from  day  to  day.  Still, 
again,  at  the  point  of  deliverance,  there  was  the  very  angel  from 
above,  besieged  in  the  act  of  his  mission,  and  obliged  to  cast  about 
him  for  means  to  defeat  the  devices  of  the  wicked,  and  to  complete 
the  mission  which  he  is  presumed  to  have  voluntarily  or  at  least 
willingly  undertaken.  Then,  too,  this  situation  of  condemned  trib- 
ulation relating  to  the  Sodomites,  as  it  operated  before  the  terrible 
end  of  destruction,  must  have  been  conspicuous  in  all  sorts  of 
errors,  misunderstandings,  and  physical  violations,  which  not  only 
involved  the  condemned  in  direct  mental  and  physical  pains,  but 
also  indirectly  affected  those  who  were  not  identified  with  the  wick- 
edness of  the  plain  and  city  of  Sodom.  Indeed,  it  is  reasonable  to 
Bupi^ose  that  the  notions  and  customs  of  the  times  and  locality  both 
afflicted  and  enslaved  the  righteous  portion  of  the  inhabitants;  and 
that  the  physical  perversions  and  absurd  reversed  practices,  attended 
with  the  sure  attachment  of  strange  corresponding  diseases,  wrought 
out  an  effect  that  revealed  all  the  possible  freaks  of  a  diseased 
mind,  and  all  the  horrors  of  loathsome  corruption  and  dissolution 


686  MYSTERY. 

operating  in  a  physical  body  still  animated  with  life,  and  made 
these  same  perversions  and  effects  to  beset  every  person  in  that 
locality,  in  spite  of  their  best  efforts  to  avoid  them,  and  notwith- 
standing their  aspirations  and  endeavors  for  mental  and  physical 
perfection. 

Now,  the  situation  of  this  city  at  the  point  of  operative  tribula- 
tion— the  most  extreme — leaves  but  a  picture  of  this  life  as  we 
behold  it  and  as  the  scriptures  explain  it.  The  best  you  can  make 
of  it  is  to  estimate  it  but  a  scene  where  vexation  and  checks  are 
more  prominent  than  continued  happiness,  and  where  the  just  and 
the  unjust  are  involved  and  subjected  together.  But  whilst  hell 
opens  stern  realities  on  every  hand,  and  troubles  and  vexations  are 
the  painful  experience,  may  we  not  recognize  a  cause  in  the  great 
fact  that  this  life  is  not  the  place  of  rest,  but  rather  the  dark  shades 
where  souls  are  sought,  perfected  and  punished  in  the  same  field, 
and  where  the  conditions  involve  both  the  good  and  the  evil  in 
tribulation.  Yes;  in  this  great  scene  of  progress,  where  intelli- 
gence looks  out  from  the  tumult  of  selfishness,  sensualism  and  per- 
version, we  may  take  the  liberty  to  distinguish  a  little  band  whose 
home  is  in  the  heavens,  and  whose  presence  here  is  but  the  illus- 
tration of  the  angel  mission  that  shrinks  not  at  difficulties,  and 
whose  pleasure  is  to  seek  the  repentant  in  the  pit  of  punishment 
and  despair. 

Oh,  yes;  this  wild  tumult  must  not  so  confuse  our  senses  that  we 
do  not  perceive  another  sphere,  where  struggling  humanity  has 
builded  apart  for  itself,  and  where  the  character  of  the  main  city  is 
not  apparent.  Here  are  the  spirits  whose  perfection  depends  some- 
what on  the  conditions  which  the  selfish,  sensual  and  perverted  in- 
stitute ;  but  who  are  appointed  unto  mercy  by  the  operation  of  a 
modified  tribulation. 

After  this  much,  if  we  except  the  voluntary  visits  and  office  of 
physical  angels  who  have  yielded  themselves  to  be  identified  with 
the  wicked,  and  to  struggle  in  the  dark  current  only  to  be  borne 
down — down,  by  the  overwhelming  tide,  as  they  push  others  in 
safety  to  the  shore — after  this  the  great  city,  this  Sodom  and  Egypt, 
this  great  life's  reality,  where  iniquity  and  distress  characterize  all  in 
the  appearance  of  condemnation,  may  only  be  accounted  for  on  the 
supposition  of  condemned  tribulation  being  executed.  Even  from 
this  latter  division  of  the  city  we  are  not  to  exclude  ourselves, 
neither  think  that  we  are  free  from  condemnation  in  the  light  of 
pre-existent  facts  or  present -conduct;  for,  as  God  waits  to  be  gra- 
cious, so  must  we  course  about  in  patience,  accepting  the  reality  of 
this  life  in  all  its  conditions,  and  in  justice  to  the  Creator,  with  love 


MYSTERY.  687 

toward  each  other,  hoping,  humbly  working,  and  temperately,  and 
reasonably  believing,  that  if  we  be  condemned,  we  may  not  exalt 
ourselves  above  our  fellows  in  the  same  position,  and  that  if  we  be 
voluntarily  involved  we  may  fill  the  object  of  the  mission  in  wise 
policy,  seeking  and  saving  as  our  eyes  discern  the  revolving  wheel 
of  God's  eternal  judgment  indexing  terms  of  punishment  ending, 
and  souls,  penitent  and  fainting,  appealing  to  the  sympathy  and 
affection  that  God  has  identified  with  our  perfection  and  mission. 

Such  is  the  appearance  of  the  seven  angels  pouring  out  the  last 
plagues;  for  it  supposes  certain  ideas  on  certain  subjects,  contrast- 
ing and  reflecting  on  the  prevailing  notions  adversely;  and  it  also 
supposes  a  revolution  in  the  interests  of  those  ideas  on  certain  sub- 
jects, which  is  attended  with  all  the  contentions,  oppositions  and 
agitating  influence  that  necessarily  accompanies  every  new  dispen- 
sation. 

But  conspicuous  among  the  elements  of  this  new  dispensation, 
which  your  own  piety,  stern  morals,  religious  efforts,  liberal  spirit, 
scientific  interest,  as  well  as  religious  and  political  errors  and  athe- 
ism, have  tended  to  precipitate  upon  the  world  in  the  last  times, 
stands  out  this  unyielding  requirement  of  personal  responsibility. 
It  is  this,  in  connection  with  the  equally  prominent  fact  of  God's 
determinate  counsel,  to  save  you  in  spite  of  yourself,  that  reveals 
the  particular  hail-stone  from  heaven  that  is  directed  toward  you. 
The  revelator  John  represents  every  one  of  these  "about the  weight 
of  a  talent."  It  is  just  the  size  to  apply  to  our  individual  cases  in 
the  object  of  judgment,  and  is  the  fatalistic  deduction  remaining 
after  all  other  fate  notions  are  discarded.* 

Now,  John  continues  to  say,  in  the  eleventh  chapter,  that  there 
was  given  a  reed  to  measure  the  temple  and  altar,  and  that  he 
was  instructed  to  leave  out  the  court,  for  that  it  was  given  to  the 
Gentiles,  and  that  they  should  tread  down  the  holy  city  forty- 
and-two  months. 

This  suggests  the  changed  condition;  for,  whereas,  the  temple 
has  been  defined,  and  some  principle  pertaining  to  it,  and  making 
a  part  of  the  outer  court,  are  in  the  course  of  the  Bible  subject  re- 
jected, or  whilst  a  retrospect  view  in  the  history  of  the  past  will 
show  that  some  interests  representing  outside  gates,  in  certain 
stages,  have  been  too  exclusive,  they  are  marred  with  imperfection, 
according  to  the  modified  character  required  of  present  agencies, 
which  character  requires  a  natural  science,  without  atheism;  a  nat- 
ural religion,  without  a  rejection  of  revelation,  and  an  adjustment 

.   *See  pages  149  to  153. 


688  MYSTERY. 

of  political  affairs,  "without  the  old  assumptions  of  selfishness.  (See 
the  chart  of  the  temple  and  gates,  illustrated.*) 

Indeed,  the  spirit  of  revelation  acknowledges  nothing  as  a  system 
perfect,  unless  it  avail  itself  of  all  the  helps.  Natural  religion,  rep- 
resenting one  of  the  gates  of  the  court,  has  not  prevailed  in  an  ex- 
clusive course.  Physical  science,  agreeing  with  another  gate,  fills 
not  the  measure  in  its  mere  isolated  and  independent  nature.  Po- 
litical governinent,  in  its  older  forms,  is  utterly  discarded.  The 
outer  court  suffers  before  the  heat  of  revealed  requirements,  is  es- 
teemed the  proper  seat  and  dwelling  of  the  Gentile  element,  and 
estranged  from  the  select  standard. 

Not  only  would  the  Gentiles  take  possession  of  this  court,  but  they 
are  figuratively  represented  as  exerting  an  influence  to  mar  the  whole 
represented  principles  of  the  inner  temple,  as  indicated  by  the  ex- 
pression, that  they  would  *' tread  down  the  holy  city  forty-and-two 
months."  Now,  turn  again  to  what  has  been  defined  as  the  holy  city 
— the  new  Jerusalem,f  and  compare  it  with  the  explained  interests 
and  former  stages  of  science,  religion^  and  government,  as  is  illus- 
trated by  the  skeleton  gates  of  the  outside  courtj  of  the  temple,  and 
it  will  be  seen  that  the  requirements  of  the  new  Jerusalem  show  that 
the  real  interests  of  this  city  have  been  interfered  with  by  even  the 
agencies  representing  the  temple  of  God  in  the  earth.  Therefore, 
revelation  begins  to  make  reflections  upon  the  very  institutions  it  has 
acknowledged,  and  intimates  that  their  record  would  show  them  too 
much  individualized,  and  consequently  running  to  extremes,  on  ac- 
count of  a  too  emphatic  assertion  from  each  standpoint  of  interest ; 
and  this  to  such  an  extent,  as  not  only  to  involve  an  utter  rejection  of 
earlier  represented  stages,  but  also  to  the  effect  of  seriously  detracting 
from  those  interests  in  later  developments.  Hence,  the  outside 
court  is  rejected,  because  the  inner  courts  are  presumed  to  be  de- 
filed; for  the  holy  city  being  **  trodden  down,"  supposes  the  most 
select  principle  hindered  and  corrupted. 

The  literalism  that  clings  to  facts  and  considerations  exclusively 
natural,  and  that  which  insists  on  interpreting  revealed  instruction 
according  to  the  strict  letter — the  sensualism  that  is  enslaved  by 
physical  appetite,  whilst  either  rejecting  revelation,  and  clinging 
to  the  pleasures  of  sense,  or  accepting  revelation  and  religion, 
whilst  ignoring  physical  law — the  selfishness  that  avails  of  the  as- 
sumptions of  race,  royalty,  hereditary  rights,  and  the  pretenses  and 
precedents  of  past  circumstances  in  the  lower  stages  of  civilization — 
all  have  misapprehended  concerning  what  is  true  and  proper,  physi- 

*  See  page  249  ;  then  262,  269  and  274.  t  See  pages  558  to  564. 

4.  See  pages  262,  269  and  274.  ' 


MYSTERY.  689 

cally  and  spiritually  in  the  earth  to  be  practiced,  and  concerning 
what  should  be  believed  in  relation  to  the  present  operating  prov- 
idence of  the  heavens,  and  the  eternal  requirements  and  dispensa- 
tions of  the  Creator.  From  the  earliest  periods  of  scientific  develop- 
ment, social  organization,  or  authoritative  religion,  these  forces 
have  asserted  themselves,  and  have  deranged,  and  do  continue 
to  derange,  all  subordinate  agencies  from  heaven  to  earth  com- 
mitted, and  do  well  succeed  to  fill  that  Gentile  measure  that  has 
distracted  all  the  world's  interests,  and  trodden  down  '*  the  holy 
city"  prefigured  by  the  prophets,  and  consisting  in  principles  averse 
to  this  perversion. 

Let  us  not  mistake  :  the  G-entiles  are  they  who  are  blundering  in 
literalism,  selfishness,  and  naturalism,  be  their  names  what  they 
may.  In  this  light,  the  literal  Jews  have  become  Gentiles,  and 
many  esteemed  Gentiles  have  attained  to  the  standard  of  Jews  in- 
deed. The  Jews  of  to-day  are  those  who  enter  the  holy  city,  com- 
ing down  from  God  out  of  heaven,  which  city  is  comprehended  in 
the  blood,  spirit,  and  life  of  the  scriptures. 

But  a  term  of  months  passing  over,  this  ideal  city,  in  which  it  is 
represented  as  being  trodden  down  by  this  character  of  Gentiles, 
supposes  a  term  of  misapprehension  commencing  at  some  promi- 
nent era  of  religious  history,  and  of  an  evident  misapprehension  in 
that  religion,  extending  to  a  time  when  causes  are  introduced  to 
fully  negative  the  influences  of  literalism,  selfishness,  and  sensu- 
alism. Therefore  you  are  invited  to  observe  the  times  applied  to  the 
reign  of  the  ''beast,"*  and  to  consider  how,  as  there  explained,  a 
prominent  beginning  of  misapprehension  of  truth  in  the  religious 
and  political  history  was  far  back  at  the  period  of  the  invasion  of 
Canaan.  In  that  case  it  is  a  beast  interpreted  to  mean  misapprehen- 
sion of  truth,  that  is  represented  as  reigning  "  forty-two  months," 
and  the  beginning  of  that  term  seems  properly  fixed  at  the  said 
invasion,  and  according  to  the  list  of  mystical  times,  extending 
somewhere  near  the  immediate  future. 

Then,  in  the  case  before  us,  it  is  a  city  trodden  down  by  Gentile 
forces  for  the  same  term  of  "forty-two  months,"  and  these  Gentile 
forces  are  philosophically  identified  with  the  literalism,  sensualism, 
and  selfishness  which  are  the  leading  features  in  misapprehension  of 
truth,  and  which  are  the  forces  that  tread  down  the  holy  city  spiritu- 
ally. Therefore  the  beast  that  reigns  forty-and-two  months  and  the 
Gentiles  that  tread  down  the  holy  city  for  the  same  length  of  time, 
being  both  indicated  and  identified  by  the  same  propelling  forces  of 
literalism,  sensualism,  and  selfishness,  show  that  the  same  fact  of 

*See  pages  610  to  618. 
U 


690,  MYSTEEY. 

tribulation  against  right  principles  and  parties  is  meant  in  both 
cases,  for  the  beast  was  to  blaspheme  the  name  and  tabernacle  of 
God,  and  those  that  dwell  in  heaven,  and  the  Gentiles  were  to  tread 
down  the  holy  city ;  both  of  which  acts  agree  in  one. 

But  the  description  does  not  seem  to  relate  to  this  same  term  of 
months,  when  it  continues  to  say  :  '*  And  I  will  give  power  to  my 
two  witnesses,  and  *they  shall  prophesy  a  thousand  two  hundred 
and  threescore  days,  clothed  in  sackcloth."  In  order  to  ascertain 
about  this,  we  must  determine  first  what  these  two  witnesses  are. 
They  are  explained  to  be  two  *^  olive  trees  or  candlesticks  standing 
before  the  Lord  of  all  the  earth."  This  statement  evidently  refers 
to  the  fourth  chapter  of  Zechariah,  where  we  invite  the  attention  of 
the  reader. 

Here  Zechariah  sees  a  candlestick  all  of  gold,  with  seven  branches ; 
an  olive  tree  on  each  side  of  it ;  and  in  the  tenth  verse  these  seven 
branches  are  explained  to  be  the  eyes  of  the  Lord,  which  run  to 
and  fro  in  the  whole  earth.  From  this  it  looks  evident  that  they 
refer  to  the  same  seven  evangelical  principles  already  noted  in  the 
book  of  Kevelation  as  being  *' seven  lamps"  before  the  throne,  and 
also  claimed  to  be  the  seven  angels  who  sound  with  trumpets.^  In 
each  case"  the  universality  of  the  principles  is  implied.  Supposing, 
then,  that  in  this  description  of  Zechariah  the  seven  branches  of  the 
candlestick  mean  the  respective  principles  of  faith,  atonement,  judg- 
ment, punishment,  reward,  progression,  and  grace.  These,  then, 
being  evidently  represented  as  branches  of  a  candlestick,  the  candle- 
stick in  the  general  sense  must  mean  the  subject  relating  to  man ; 
for  all  these  principles  purport  to  deal  with  and  control  man.  We 
may  rather  say  that  they  grow  out  of  the  necessities  of  his  existence. 
On  each  side  of  this  candlestick  there  is  said  to  be  an  olive  tree. 
With  reference  to  the  meaning  of  these  olive  trees,  we  must  avail  of 
the  system  herein  laid  down.  Trees  figuratively  mean  customs ;  | 
and  olive  trees  denote  philosophical  customs.  §  If  this  application 
is  allowed,  we  at  once  are  to  say  that  these  two  olive  trees  are  two 
philosophical  customs  which  are  in  close  relation  to  the  general 
subject  of  man  and  the  seven  evangelical  principles  sent  from  God 
to  rule  in  all  the  earth.  Now  observe,  too,  that  these  two  witnesses 
are  brought  up  in  the  book  of  Revelation  immediately  in  connection 
with  the  sounding  of  the  seven  trumpets,  which  seven  trumpets  are 
evidently  the  same  principles  here  presented  with  these  two  olive 
trees. 

On  this  base  of  authority  we  propose  to  present  the  form  of  the 
whole  candlestick  as  described  by  Zechariah,  and  then  to  make  what 

t  See  page  9,  first:  then  664  to  678.  J-See  page  39.  §  See  pages  291  to  300. 


MYSTERY.  691 

further  notes  the  subject  seems  to  demand.  But  trusting  that  the 
reader  will  turn  and  examine  the  description,  we  will  place  the  prin- 
ciples in  such  a  position  as  to  explain  themselves  in  their  relation  to 
the  description  as  contained  in  the  vision  of  Zechariah  : 


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The  above  plan  represents  the  candlestick  in  the  centre,  and  the 
olive  trees  on  each  side,  with  the  two  branches  spoken  of.  The 
two  branches  are  particularly  described  to  be  the  two  "anointed 
ones  that  stand  before  the  Lord  of  the  whole  earth."  The  account 
in  Eevelation  includes  both  the  tree  and  the  branches,  by  evidently 
referring  to  the  vision  of  Zechariah,  and  saying,  whilst  speaking 
of  these  two  witnesses,  that  "these  are  the  two  olive  trees  and  the 
two  candlesticks  standing  before  the  Lord  of  the  whole  earth." 
Now,  these  are  said  to  have  power  to  prophesy  1260  days,  and 
are  then  further  particularized  in  some  of  the  historic  peculiarities 
of  the  Jewish  faith,  in  the  leading  features  of  the  doctrine  of  God 
and  the  Holy  Spirit.  In  confirmation  of  this  suggestion  you  are 
requested  to  particularly  note  the  description  before  us  in  the  elev- 
enth chapter,  of  Revelation.  Note  that  these  witnesses,  which  so 
aptly  agree  with  the  two  leading  features  of  Jewish  faith,  and  which, 
notwithstanding  being  represented  as  prophesying  in  sackcloth,  de- 
noting great  disadvantages  and  some  disparaging  considerations, 
they  have,  nevertheless,  power  to  act  promptly  with  their  enemies, 
and,  in  the  language  of  the  vision,  "to  shut  heaven  that  it  rain  not 


692  MYSTERY. 

on  the  eartlij  and  to  smite  the  earth  with  all  plagues  as  oft  as  they 
will."  Finally,  it  is  to  be  noticed  that  no  ill  is  to  be  done  them, 
or  there  is  death  to  the  one  who  hurts  them. 

The  whole  account  is  suggestive  of  the  ceremonial  dispensation 
of  the  Jews  in  the  leading  doctrines  of  one  God  and  of  the  Holy 
Spirit.  Theirs  was  a  covered  and  reserved  proclamation  of  these 
two  principles,  through  the  medium  of  a  ceremonial  philosophy, 
which  had  drawn  upon  nature,  and  availed  of  primitive  revelation 
in  this  same  typical  and  philosophical  cast.  From  the  time  that  the 
command  came  to  Abraham  to  believe  in  the  one  God,  and  to  come 
out  of  the  land  of  Chaldea,  there  was  instituted  a  manner  of  types 
and  shadows  that  furnished  a  guide  for  the  spiritual  in  the  future, 
and  a  precedent  by  which  to  judge  of  former  revelations,  and,  in 
fact,  the  whole  phenomena  of  nature.  The  Jewish  dispensation 
was  but  little  except  as  a  philosophical  shadow.  The  fact  that  they 
were  not  alive  to  the  full  significance  of  their  ceremonies  left  them 
in  an  humbled  appearance,  whilst  they  yet  paraded  the  numerous 
works  of  the  law.  They  prophecied,  indeed,  but  "  clothed  in  sack- 
cloth." Nevertheless,  they  maintained  the  spiritual  interest  through 
the  efforts  of  the  prophets,  and  preserved  the  two  main  branches 
of  the  Mosaical  law,  viz.,  of  the  one  God,  and  the  agency  of  the 
Holy  Spirit.  The  foundation  of  Abraham's  call  was,  that  he  should 
believe  in  the  one  God.  The  custom  soon  obtained,  too,  that  the 
Jews  should  respect  the  divine  authority  in  every  form.  From  the 
other  nations  they  were  distinguished  in  this  respect,  and  became 
established  in  the  true  philosophy  of  first  causes  and  agents,  whilst 
the  outside  world  blundered  in  idolatry  and  failed  to  discriminate 
the  angelic  host. 

The  spirit  of  the  figure  now  before  us  in  the  book  of  Kevelation, 
after  having  excepted  the  outer  court,  and  knowing  that  in  so  doing 
some  of  the  older  dispensations  and  systems  would  be  denied,  makes 
a  demand  to  measure  the  altar,  in  order  that  what  is  true  in  ancient 
faith  and  practice  may  be  discriminated;  for  the  altar,  being  the 
figure  of  truth,*  it  became  proper  to  particularize  the  leading  features 
of  truth  in  the  old  dispensations,  in  order  to  show  that  they  were  ex- 
empt from  the  leaving  out  that  is  figured  by  the  outside  court  being 
rejected.  To  make  special  mention  of  these  two  witnesses,  then, 
which  are  such  pertinent  figures  of  Jewish  foundation  of  faith,  and 
to  identify  them  with  the  measurement  of  the  altar  of  truth  and  ac- 
cepted part  of  the  temple,  is  equal  to  a  scriptural  and  prophetic 
justification  of  the  Jews  in  some  respects,  whilst  it  leaves  them  with- 
out the  temple  in  others.    However,  it  will  be  seen  that  this  prophecy 

*See  page  209. 


MYSTERY.  693 

in  sackcloth  extended  into  the  Christian  era,  for  the  figure  doubt- 
less declares  of  the  long  period  in  which  the  Jews  first,  and  then 
Christians  finally,  struggled  and  labored  against  the  sweeping  idola- 
try of  the  world.  This  they  did  in  a  humble  minority,  being  often 
captives  and  servants  to  their  oppressors,  deprived  of  common  rights 
and  political  privileges,  and  trusting  in  God  and  His  authority  for 
their  strength  and  defense.  Nevertheless,  they  have  left  themselves 
a  record  that  they  were  terrible  in  their  day,  performing  miracles 
and  wonders  before  the  eyes  of  all  people,  and  establishing  a  special 
reverence  for  the  one  God  and  His  holy  authority.  This  reverence 
is  fastened  upon  us,  and  finds  expression  in  the  sentiment  that  who- 
ever contemns  God  or  the  Holy  Spirit  shall  never  be  forgiven.  John, 
in  describing  these  two  witnesses,  says,  **  that  if  any  man  will  hurt 
them,  he  must  in  this  manner  be  killed."  "With  reference  to  the 
philosophy  of  first  causes  and  agencies  and  their  branches  in  the 
doctrine  of  God  and  the  Holy  Spirit,  this  is  the  everlasting  sen- 
tence. You  esteem  it  to  be  so  literally ;  and  if  you  speak  against 
these,  sinning  thereby,  do  expect  to  be  sealed  unto  the  day  of  re- 
demption. But  we  argue  that  this  is  the  sentence  generally  and 
religiously,  and  that  it  has  an  application  against  atheism,  deism, 
and  against  the  strange  features  of  modern  Christianity.  Let  us 
see.  From  Abraham,  where  commences  the  special  prophecy  of 
the  religion  in  the  leading  doctrines  of  one  God  and  the  Holy  Spirit, 
to  Constantine,  shortly  after  whose  time  these  same  witnesses  for 
truth,  these  same  candlesticks  of  light,  these  same  foundations  of 
all  correct  religion,  were  intercepted,  will  make  forty-two  mystical 
months  in  the  system  of  reckoning  the  seven  great  days  as  so  many 
years.*  Allowing  thirty  days  to  the  month,  this  will  make  the  1260 
days  spoken  of,  in  which  these  witnesses  were  to  prophesy,  clothed 
in  sackcloth,  and  which  prophecy  supposes,  according  to  the  ac- 
count, a  power  in  truth  and  righteousness;  but  an  humbled  position, 
on  account  of  burdensome  ceremonies  attached,  or  on  account  of 
the  interfering  influences  of  idolatry  and  physical  powers,  such  as 
characterized  this  whole  period. 

But  now  observe  that  the  account  before  us  particularizes  that 
after  the  days  are  out,  or  after  they  have  finished  their  testimony, 
which,  as  figuratively  explained,  was  at  the  era  of  Constantine,  they 
were  beset  by  the  beast  that  ascends  out  of  the  bottomless  pit,  and 
which  beast  is  interpreted  to  mean  misapprehension  of  truth,  cen- 
tered in  creed,  that  was  begotten  by  the  literalism,  sensualism,  and 
the  theoretical  miasm  ascending  from  the  corrupting  cesspools  of 
oriental  philosophy  run  mad,  and  mental  capacities  and  passions 
perverted,  t 

*  See  page  49.  t  See  pages  545  to  547  and  614. 


694  MYSTEBY.    . 

Leaving  out  the  causes  that  prepared  the  aggressive  force,  the 
fact  is,  that  it  was  immediately  after  the  time  of  Constantine  that 
the  trinitarian  form  of  faith  prevailed  over  the  ancient  Jewish  and 
Christian  doctrines  of  God  and  the  Holy  Spirit.  The  trinitarian 
form  of  faith  is  a  direct  denial  of  the  Jewish  custom  of  viewing  first 
causes;  and  especially  of  the  branch  subject  of  first  causes  compre-" 
bended  in  the  absolute  unity  of  God.  It  is  also  a  denial  of  the  true 
idea  of  agencies,  as  entertained  by  the  venerable  system  of  the  Jews, 
and  reiterated  by  the  early  Christian  fathers.  It  is  subversive  of 
the  branch  doctrine  of  the  Holy  Spirit,  as  long  established  and 
accepted  of  God  and  the  prophets  of  old.  It  is  the  zealous  foe  of 
the  reasonable  and  philosophical  view  so  long  advocated  in  opposi- 
tion to  the  follies  and  mistakes  of  the  world ;  and  it  is  the  seat  of 
that  misapprehension,  ascending  from  the  floating  fables  and  theo- 
ries of  the  heathen  element,  which  is  declared  to  be  the  beast  of 
the  bottomless  pit.* 

Now,  the  killing  of  these  two  witnesses  is  quite  plain  to  be  seen  ; 
but  the  account  says  that  they  shall  lie  three  and  a  half  days  in  the 
streets  of  the  great  city,  spiritually  called  Sodom  and  Egypt,  and 
that  there  shall  be  a  general  rejoicing  over  them,  because  they  tor- 
mented those  who  dwelt  on  the  earth.  Bead  the  description.  It  does 
not  suppose  by  the  expression,  "They  shall  see  their  dead  bodies 
three  days  and  a  half,"  that  these  days  will  commence  immediately 
after  the  time  when  these  witnesses  are  overcome  and  killed,  but 
at  a  time  when  the  opportunity  of  intelligent  criticism,  such  as  is 
afforded  in  later  periods,  and  with  greater  liberty,  will  make  more 
conspicuous  the  corrupt  effect  of  discarding  necessary  doctrines; 
and  when,  also,  a  last  effort  of  those  doctrines  to  come  to  the  front 
would  prove  unsuccessful,  and  they  should  be  consigned  to  a  subor- 
dinate position  before  the  overwhelming  influence  of  opposing 
faith,  and  to  suffer  all  excommunications  and  curses  it  was  the  dis- 
position of  that  influence  to  direct  toward  them. 

Now,  Egypt,  as  a  figure,  is  indicative  of  intelligent  selfish  sen- 
sualism.f  Sodom  retains  a  stamp  of  character  from  out  the  dim 
past,  and  from  the  recorded  causes  which  instigated  its  destruction. 
It  was  full  of  abominations;  but  it  was  chiefly  notable  for  a  reverse 
of  natural  ways.  In  order  to  deduct  spiritually  from  these  literal 
facts  concerning  Egypt  and  Sodom,  we  must  say  that  this  great 
city  means  the  elements  of  selfish,  intelligent  sensualism  and  per- 
verted naturalism.  These  elements  embody  the  infidel,  careless 
semi-infidel  and  perverted  religious  forces.  The  period  in  which 
these  three  and  a  half  days  apply  to  real  events,  and  in  which  the 

*  See  pages  610  to  656.  I  See  page  132. 


MYSTERY.  695 

figure  indicates  the  Jewish  philosophical  custom  of  viewing  first 
causes  and  agencies,  and  their  branch  doctrines  of  God  and  the 
Holy  Spirit,  as  being  overcome,  dead,  unburied,  and  held  up  to 
contempt,  in  a  scene  of  triumph  and  rejoicing,  must  reasonably 
apply  to  an  advanced  stage  of  modern  civilization.     For  you  will 
note  that  the  bodies  of  these  slain  servants  are  represented  in  a 
conspicuous  place   where,  according  to  the   figurative  terms  and 
localities  indicated,  it  must  be  believed  that  intelligence,  as  well  as 
selfishness  and  sensualism,  has  a  reign.     Observe,  too,  that  in  these 
three  and  a  half  days,  the  bodies  of  these  dead  witnesses  are  not 
suffered  to  be  put  out  of  sight,  but  rather  to  be  prominently  kept 
in  view  in  all  the  disagreeable  appearance  which  dead  bodies  are 
supposed  to  assume.     Now,  we  argue,  that  during  the  long  and 
dark  period  from  the  time  that  an  overwhelming  church  organiza- 
tion obtained,  when  also  political  government  was  only  reliable  as 
a  self-interested  protector,  up  to  the  time  of  the  Reformation,  there 
was  nothing  remarkable  in  the  fact  that  the  inconsistencies  em- 
braced in  trinitarianism  should  maintain  their  hold  ;  but  after  that 
era,  when  comparative  liberty  and  special  intelligence  succeeded, 
it  seems  strange  that  these  notions  have  not  given  way.     On  the 
contrary,  we  find  the  very  doctrines  the  most  pregnant  with  ab- 
surdity seized  upon  and  made  the  leading  features  of  orthodox  faith 
and  fellowship.     The  times  since  Luther,  when  we  naturally  might 
expect  a  revival  of  the  ancient  and  reasonable  customs  of  viewing 
God  and  His  agency,  are  the  very  periods  in  which  the  corrupt 
forms  of  faith  on  these  subjects  are  most  persistently  asserted  and 
kept  in  view.     Between  the  orthodox  party,  on  the  one  hand,  which 
makes  a  specialty  to  intrude  a  dead  and  corrupt  form  of  our  once 
holy  foundations,  whilst  at  the  same  time  it  conspired  to  pour  con- 
tempt upon  all  ideas  concerning  these  foundations  that  might  re- 
vive the  prostrate  and  dead  doctrines  pertaining  to  first  causes  and 
agencies;  and  infidel  and  half -infidel  parties  on  the  other,  who  seize 
upon  the  paraded  inconsistencies  to  give  strength  to  their  argu- 
ments against  the  whole  system  of  religion  and  revelation,  we  have 
the  appearance  which  the  vision  describes,  viz.,  the  dead  bodies  of 
the  ancient  custom  of  viewing  first  causes  and  acting  agents  in  a 
contemptible  aspect  before  the  age  of  intelligence.     What,  indeed, 
is   the   situation  since  the  times  of  the  Reformation  ?    It  is  that 
the  chief  agents   of   religion   assert  idolatry,   more   unreasonable 
than  that  of  old.     Deism  denies  the  scriptures,  and  courses  along 
in  the  various  phases  from  a  high  ideal  of  natural  religion  down  to 
a  standard  of  superstition  it  was  at  first  the  most  zealous  to  con- 
demn. 


696  MYSTERY. 

The  wicked  and  sensual  are  pleased  with  the  situation.  The 
notion  of  God  and  the  Holy  Spirit  always  troubled  them,  because 
it  supposes  a  living  intelligence  and  a  prompt  and  effectual  agency; 
but  deism  has  come  to  soothe  them  with  seductive  assurances  con- 
cerning the  great  Author,  whose  providence  and  working  they 
assert  are  uncertain,  and  not  reasonably  determined;  then  it  tells  of 
first  causes  far  removed,  and  of  man  at  liberty  and  alone  in  the 
earth. 

The  advocates  of  revelation  proclaim  of  God,  and  of  inspiration, 
with  a  loud  voice;  but  the  intelligence  of  the  age — of  the  spirtual 
Egypt,  may  well  pronounce  them  the  most  incomprehensible  wit- 
nesses in  all  the  earth  and  of  all  time.  But  in  relation  to  these 
three  and  a  half  days  we  suggest,  that  since  the  time  of  Luther,  until 
1814,  there  were  three  days,  if  we  reckon  in  the  system  of  the  fifty 
periods,  and  term  them  so  many  days.*  Allowing  this  reckoning,  we 
will  now  be  in  the  fourth  day  since  that  time.  Let  us  make  the 
statement  that  these  are  the  times  in  which  the  whole  situation,  and 
especially  the  fact  of  unitarianism  discouraged,  and  its  opposite 
in  the  ascendency  has  conspired  to  make  a  conspicuous  sacrifice  of 
religious  doctrine,  and  especially  such  as  pertains  to  God  and  his 
agencies.  These  times,  too,  realize  this  fact  right  at  a  period  and 
condition  of  the  world  when  we  should  least  expect  it,  and  when 
the  situation  of  intelligence  is  such  as  to  make  it  a  grievous  re- 
proach. Now,  the  vision  says,  our  Lord  was  crucified  in  the  same 
place  where  the  dead  bodies  of  these  witnesses  lay;  and  in  explana- 
tion of  this  as  agreeing  with  the  assumed  position  that  this  spiritual 
Egypt  and  Sodom  relates  to  sensualism,  selfishness,  and  even  an 
intelligent  literalism  as  agreeing  with  perverse  situations  since  the 
time  of  Luther,  we  assert  the  fact  that  Christ  was  literally  crucified 
as  a  direct  consequence  of  the  literalism,  selfishness,  and  sensual- 
ism of  the  Jewish  nation,  and  that  he  is  spiritually  crucified,  in  a 
special  sense,  by  the  present  aspect  of  religious  principles,  cor- 
rupted and  propelled  by  these  same  Sodom  and  Egypt  forces.  If, 
indeed,  it  may  be  allowed  that  he  is  the  type  of  the  religious  princi- 
ples, and  that  his  literal  death  on  the  cross  looks  forward  to  these 
lamentable  situations,  where  is  he  crucified  then  but  in  the  spiritual 
Sodom  and  Egypt,  which,  in  ,these  latter  times,  perverts  the  natural 
powers  and  appearances  of  nature,  and  secludes  itself  within  itself  to 
an  unmodified  and  untempered  belief  ?  Where,  if  not  by  the  treacher- 
ous policy  among  his  own  advocates,  which  exposes  his  principles  to 
the  thrusts  of  the  enemy,  and  in  spite  of  the  opportunities  of  the 
age,  will  insist  to  do  violence  against  nature,  reason  and  experience, 

♦See  page  351. 


MYSTERY.  697 

and  conspire  with  deceived  deists,  and  blind  atheists,  to  bring  the 
religion  of  Christ  in  contempt  before  the  eyes  of  intelligent  judges, 
and  in  a  period  the  most  remarkable  for  reformation  and  philosoph- 
ical opportunities  ? 

But,  '*  after  the  three  and  a  half  days  "  it  is  said  "  that  life  from 
God  came  into  these  two  witnesses,  and  they  stood  upon  their 
feet,"  whilst  at  the  same  time  changes  and  revolutions  are  figured  by 
the  significant  language  so  characteristic  of  revelation.  When  all 
this  is  particularized  it  is  said  that  the  woe  in  the  sounding  of  the 
sixth  angel  is  passed,  and  that  the  seventh  cometh  quickly.  Evi- 
dently the  woe  of  the  seventh  angel  is  the  effect  of  the  proclama- 
tion of  grace;  but  progress  and  grace  are  intimately  connected,  and 
intersect  each  other. 

'*  The  tenth  part  of  the  city  fell,"  the  account  continued  to  say; 
and  in  this  case  the  city  that  is  concerned  is  the  great  universal  sys- 
tem of  agencies,  which  assume  to  be,  and  which  are  in  fact,  work- 
ing out  the  providence  of  God  in  the  earth.  But  you  say,  how  is  it 
then  that  they  fall  ?  We  answer,  because  circumstances  are  changed, 
and  that  which  was  admitted  for  occasion,  is  no  longer  applicable. 
This  condition  of  progress  turns  the  great  wheel  to  a  point  of  dis- 
aster to  all  standing  or  retrograde  agencies  and  institutions;  history 
repeats  itself;  and  you  believe  of  your  church  and  creed  what  the 
Jews  believed  of  their  race  and  nation.  Now,  the  evidence  is  that 
the  standard  passes  from  you  also,  and  that  the  condemner  is  con- 
demned. Nothing  is  left  for  certain  agencies  but  to  pass  to  the  rear; 
or  fighting  to  fall  with  the  slain,  and  be  hurried  in  the  ruins,  for  the 
time  has  come  in  the  scene  of  the  end.  As  for  you,  who  rejoice  at 
the  misfortunes  and  distress  of  the  fallen  saints,  and  make  merry 
over  the  dead  bodies  of  religious  principles,  know  that  resurrection, 
as  well  as  death,  is  the  destiny  of  the  Church  you  despise  and  of 
the  doctrines  of  revelation  which  you  ignore.  They  shall  turn  on 
you  to  destruction,  and  make  desolate  your  dwelling,  without 
doubt.  From  out  the  heavens  gather  storm  and  darkness;  light- 
nings flash,  and  bolts  of  fire,  esteemed  to  strike  by  chance,  shall  be 
directed  by  design.  The  true  situation  of  all  who  do  violence  in 
the  earth,  and  deceitfully  prey  upon  the  defenseless,  is  that  you 
are  fearfully  exposed.  You  esteem  God  afar  off;  the  Church  a 
superstition,  and  the  heavenly  agencies  a  falacy.  Nevertheless,  the 
oppressed  and  weary  shall  curse  you,  and  your  flesh  shall  rot  with- 
out the  cause  of  physical  violation. 

From  the  mild  blue  heavens  and  from  the  transparent  air  shall 
forces  be  realized  to  put  you  in  fear,  and  every  form  of  visible  mat- 
ter shall  be  ready  to  be  a  covering  for  the  unseen  powers  that  shall 


698  MYSTERY. 

haunt  the  soul  from  vexation  to  madness — from  blasphemous  rav- 
ings to  dissolution  and  death;  for  you  shall  not  fall  heir  to  the 
pleasures  of  earth,  and  joyfully  witness  the  curse  of  the  saints. 
For  your  sake  they  are  distressed  without  effect,  so  that  you  prove 
that  your  time  of  mercy  has  not  come;  but  that  you  must  again  en- 
ter that  dark  realm  where  devils  reign,  and  sinners  learn  to  loathe 
their  ways. 

In  the  twelfth  chapter  of  this  book  of  Eevelation  there  is  another 
figure  brought  up.  It  is  said  that  a  great  dragon,  having  seven 
heads  and  ten  horns,  stood  ready  to  devour  a  child  that  was  to  be 
born.  The  woman,  beset  by  the  dragon,  and  who  was  to  bring 
forth  a  child,  purporting  to  rule  all  nations,  was  clothed  with  the 
sun,  the  moon  under  her  feet,  and  upon  her  head  a  crown  of  twelve 
stars.  As  this  is  evidently  a  prophetic  glance  at  the  history  of  the 
Church,  what  may  be  said  of  it?  The  sun  figuratively  meaning  the 
explained  mode  of  instruction,*  we  have  a  hint  that  this  woman  is 
some  interest  of  the  early  Church,  which  is  in  sympathy  with  the 
philosophical  manner  of  interpretation.  The  twelve  stars  evidently 
mean  the  twelve  principal  doctrines  of  religion  ;f  so  that  this  figure 
appears  to  be  quite  a  general  one,  of  the  liberal  Church  party, 
which  has  so  noticeably  struggled  through  the  Christian  history. 
The  "  moon  being  under  her  feet"  shows  that  the  unexplained  mode 
is  in  a  subordinate  position,  as  compared  to  the  position  and  im- 
portance of  the  stars  and  sun.  This  is  true  of  the  early  Church 
and  of  that  portion  of  it  that  asserted  the  extent  and  liberality  of 
the  Christian  faith,  seeking  to  attain  to  the  spiritual  interest,  whilst 
at  the  same  time  it  bore  along  with  it  by  faith  those  expressions  of  the 
scripture,  which,  in  the  circumstances  of  the  time,  could  not  be  ex- 
plained. Indeed,  this  figure  evidently  applies  directly  to  the  times 
of  Paul  and  John,  when  they  were  struggling  in  the  liberal  senti- 
ment of  Christianity  to  bring  forth  the  true  conception  of  the  Mes- 
siah mission.  Early  Christianity,  as  we  have  already  observed  on 
the  subject  of  the  "holy  city,"  and  of  the  Messiah, J  did  not  find 
it  an  easy  matter  to  institute  the  full  import  of  Christ's  dispensa- 
tion. Suppose,  then,  that  we  reckon  the  history  of  this  woman  as 
herein  set  forth,  commencing  in  the  early  stages  of  Christianity; 
that  is,  when  she  brought  forth  this  child;  for  if  it  is  the  spiritual 
Church  that  is  here  portrayed  under  this  figure,  then  this  woman 
has  been  before  [the  world  ever  since  the  times  when  God  distin- 
guished a  witness  for  Himself  against  the  perversions  of  the  revealed 
instruction.     In  the  sixth  verse  of  the  chapter  it  is  said  that  after 

*See  pages  40  to  45.  t  See  page  119. 

t  See  pages  558  to  570. 


MYSTERY.  699 

this  child  was  revealed,  the  womau  fled  into  the  wilderness,  into  her 
place,  where,  the  vision  adds,  she  is  nourished  1260  days.  Now, 
a  wilderness  supposes  a  place  where  disadvantages  are  the  experi- 
ence. Applied  to  Church  elements  it  aptly  means  a  subordinate 
position,  and  an  existence  of  mere  toleration,  where  the  rights  of 
the  subjects  are  restrained,  and  where  an  unjust  estimate  of  merits 
may  cover  the  party  with  the  cloud  of  condemnation. 

When  the  true  conception  of  Christ  was  fastened  upon  the  religious 
element,  it  was  done  by  a  special  prominence  of  the  liberal  and 
spiritual  party.     This  happened,  as  we  have  said,  in  the  glorious 
period  of  Christianity,  when  the  first  apostles  were  constrained  to 
unite  with  the  Gentile  advocates,  thereby  giving  the  prepondera- 
ting influence  to  the  spiritual  woman  and  city  of  the  New  Jerusalem. 
"We  have  had  occasion  to  observe  that  this  temporary  prominence 
was  soon  intercepted,  and  that  this  woman  had  to  retire  before  the 
uprising  of  the  combined  sentiments  of  other  forces.*    Therefore, 
for  this  woman  to  "  flee  into  the  wilderness  to  her  place  "  may  only 
mean  a  retiring  to  the  subordinate  position  in  which  the  spiritual 
element  is  placed,  as  a  rule,  ever  since  the  possession  of  Canaan. 
Observe  how  the  prophets  were  hunted  and  imprisoned ;   how  the 
discerning  mourned,  and  how  strange  and  foreign,  as  well  as  small 
in  numbers,  were  those  who  looked  up  and  beyond,  believing  not 
in  literal  appearances  and  in   sensual  possessions.      This  is  the 
woman's  place  in  the  general,  in  the  whole  history  of  the  Church. 
There  are  only  solitary  occasions  in  which  she  has  appeared  in  a 
bold  relief,  and  this  instance,  in  which  the  true  conception  of  the 
Messiah  was  developed,  is  one  of  them.     The  idea,  as  is  indicated 
by  the  "  child's  being  caught  up  to  God  and  his  throne,"  is  the 
sealed  form  accepted  of  heaven,  and  preserved  to  be  the  author- 
itative element  of  religion.     It  is  this  conception  of  the  Messiah 
that  is   declared  to   eventually  prevail,  and  to  revolutionize   the 
world,  as  is  denoted  by  the  expression  of  '*  ruling  all  nations  with 
a  rod  of  iron."    It  is  the  idea  of  universal  salvation  and  universal 
responsibility  that  makes  justice  the  requirement,  and  that  comes 
upon  the  world  by  times  to  remind  them  of  this  destiny,  the  inevit- 
able, and  which  must  rule,  disturb,  rebuke,  condemn  and  change, 
notwithstanding  the  firm  hold  of  pride,  wealth  and  power,  and  the  de- 
termined opposition  of  spiritual  and  physical  forces  in  all  the  universe. 
Now  we  remark,  with  reference  to  this  "  rod  of  iron"  spoken  of, 
which  is  represented  as  a  means  to  subdue  in  the  hands  of  the  man- 
child,  the  spiritual  conception  of  the  Messiah  office,  that  iron  in- 
dicates strength,  and  a  strong  subjecting  means  in  connection  with 

*See  pages  545  to  551. 


700  MYSTERY. 

naturalism  of  some  kind.*  Therefore,  this  rod  of  iron  which  is 
identified  with  the  Messiah  in  a  destiny  to  rule  all  nations,  points 
emphatically  to  the  common  utility  of  the  natural  view  of  religion, 
as  argued  in  this  essay,  and  as  is  judged  to  be  in  accordance  with 
the  spirit  of  revelation : 

Indeed,  this  figure  concerning  the  Messiah  mission  is  only  another 
means  to  show  what  the  lifting  up  of  the  brazen  serpent  in  the 
wilderness  would  declare  concerning  this  same  office  in  some  of  the 
phases  of  salvation;  for,  whereas  you  have  become  bitten  unto  death 
by  giving  yourselves  over  to  literalism,  and  by  being  beset  by  deists 
and  atheists  in  the  interests  of  practical  naturalism,  so  God  designs 
that  the  image  of  these  same  forces,  in  the  molding  of  a  natural  and 
practical  religion,  of  special  utility,  shall  both  break  and  bruise  the 
perverse  forces  that  have  deceived,  worried  and  striken  you,  and 
save  you  from  the  consequences,  in  the  asylum  of  the  New  Jeru- 
salem, by  the  Savior's  office  lifted  up,  and  by  the  revelation  of  the 
child  from  heaven,  the  Lamb  slain  for  all  people,  the  salvation  of 
the  one  God  through  the  agency  of  the  Messiah  office. 

But,  with  reference  to  this  dragon,  we  will  say  that  it  means  per- 
version ;f  but  in  this  case  he  is  figured  as  having  seven  heads  and 
ten  horns.  But  as  we  have  the  scene  where  this  prophetic  history 
appears,  and  this  scene  is  evidently  in  the  realities  of  our  time,  we 
will  take  the  liberty  to  submit  the  principles  which  undoubtedly 
have  allied  perversion  in  the  church  fortunes,  and  which  have  and 
do  fill  the  description  of  this  dragon : 
Dragon Perversion. 

Heads Ancient  Examples, 

Ancient  Faith, 
Ancient  Ceremonies, 
Ancient  Philosophy, 
Traditionary  Instruction, 
Established  Custom, 
Party  Interest. 

Horns Formalism, 

Literalism, 

Prejudice, 

Selfishness, 

Seclusion, 

Dictation, 

Persecution, 

Sensualism, 

Naturalism, 

Atheism. 

Jail Excessive  merits  of  Faith. 

*See  pages  619  to  633.  tSee  page  58. 


MYSTERY.  701 

Now,  revelation  continues  to  say,  concerning  this  dragon,  that  on 
his  heads  "were  seven  crowns,"  which  readily  explains  the  honor 
attaching  to  the  former  institutions  and  their  attainments.  These 
crowns  are  necessarily  placed  by  the  explanation  of  the  scripture, 
and  a  critical  examination  of  first  causes  in  the  world's  progress. 
Still,  the  conditions  of  life  are  changing ;  and  this  not  being  fully 
appreciated,  much  is  retained  which,  under  new  circumstances,  is 
forbidden  and  perverse.  We  believe  that  all  the  forces  presented 
above  as  agreeing  with  the  dragon,  his  heads  and  horns,  explain 
themselves,  and  also  refer  to  the  statements  already  submitted  on 
previous  subjects.  So  if  these  are  not  the  heads  and  horns  of  the 
dragon  described  in  the  vision  before  us  in  the  book  of  Eevelation, 
they  are,  at  least,  a  very  near  approach  to  them.  Bead  and  com- 
jDare  for  yourself. 

After  having  given  us  the  first  glimpse  of  the  grand  era  of  Chrisr 
tianity,  wherein  the  main  principle  of  the  religious  interest  is  figured 
as  created,  accepted,  and  preserved,  as  well  as  opposed  and  besieged 
the  account  continues  again  in  the  seventh  verse  to  note  a  new  era 
in  which  there  was  war  in  heaven,  and  Michael  contended  with  the 
dragon.  The  latter  is  declared  not  to  prevail,  but  is  cast  out.  Ex- 
amine the  description  down  to  the  end  of  the  chapter,  and  see 
whether  or  not  it  agrees  with  the  events  since  the  time  of  the  Luth- 
eran Keformation.  At  least  we  cannot  ignore  the  fact  that  at  that 
time  there  was  an  enlightened  sentiment  inaugurated,  which  insti- 
tuted great  changes,  and  directly  affected  the  more  perverse  forms 
of  those  forces  embodied  in  the  spiritual  dragon. 

But  it  is  said  that  "  when  the  dragon  saw  that  he  was  cast  unto 
the  earth,  he  persecuted  the  woman  who  brought  forth  the  man 
child."  From  this  it  appears  that  the  woman  had  come  again  from 
her  retirement  in  some  way,  in  the  interest  and  events  of  the 
reformation,  and  had  taken  a  prominent  place.  Then  comes  the 
necessity  for  her  to  take  flight  again,  because,  as  applying  to  the 
time  of  which  we  speak,  the  perverted  elements  seeing  the  tendency 
and  effect  of  liberalism,  felt  disposed  to  vent  their  fury  upon  the 
party  the  most  representative  of  it. 

Tell  us  what  party  it  was,  which,  in  about  the  latter  part  of  the 
sixteenth  century,  that  was  most  truthfully  and  liberally  disposed, 
and  we  will  show  you  the  one  that  was  combined  against  by  both 
Catholicism  and  Protestantism,  to  the  extent  that  those  systems  felt 
inclined  to  despotic  dictation  and  persecution.  If  we  are  not  alto- 
gether wrong  in  the  whole  foundation,  Socinianism  at  that  time  was 
the  covering  in  which  this  spiritual  woman  appeared  in  the  scene 
of  the  reformation.     It  was  suffered  for  a  period;  and  in  about  the 


702  MYSTERY. 

year  1600,  was  remarkably  prominent.  But  by  this  time  the  tend- 
ency of  the  reformation  was  perceived;  it  could  be  no  longer  endured, 
and  it  became  the  heated  policy  to  turn  on  that  phase  of  it  which 
was  not  satisfied  with  mere  reforms  of  church  government,  but 
was  seeking  the  internal  question  on  which  the  whole  fabric  of 
trinitarianism  hinged,  as  well  as  the  great  matters  of  all  religious 
interest.  Eight  here  modern  unitarianism  and  universalism,  and, 
let  us  add,  liberal  and  philosophical  spiritualism  sympathized. 
What  will  we  make  of  the  fact  ?  Why,  that  it  was  among  these 
that  this  spiritual  woman  was  perceived  by  the  perverse  elements  of 
the  times,  and  they  were  resolved  to  force  the  end.  This  was  ac- 
complished in  about  the  year  1658,  when  the  most  outspoken  senti- 
ments of  the  reformation,  as  represented  by  Socinianism,  were  broken 
up,  and  when  the  scattered  remnants  mournfully  accepted  a  subordi- 
nate position,  leaving  the  more  erroneous  forms  of  faith  and  practice 
to  the  spoil  of  conquest  and  to  the  glory  of  the  reformation.  What 
is  spoken  of  the  dragon  in  this  era,  seems  to  apply  more  particu- 
larly with  respect  to  some  of  the  heads  and  horns  than  to  others; 
and  then,  it  was  especially  the  prevalent  religious  influences  that 
were  the  most  active  against  liberalism.  In  about  1658,  unita- 
rianism appears  to  have  received  to  itself  the  several  prescribed 
sects,  and  also  the  destiny  of  a  restrained  expression  and  subordin- 
ate position.  This  fact  we  esteem  to  agree  with  the  flight  of  the 
woman  into  the  wilderness  the  second  time,*  because  it  was  the 
second  time  since  the  Christian  era  that  the  demonstrations  of  cor- 
rect and  liberal  sentiments,  if  you  please,  were  forced  to  a  subor- 
dinate position. 

Now,  we  ask  you  to  observe,  that  this  wilderness  position  is  called 
the  woman's  place,  just  as  though  it  would  indicate  the  fact  that  a 
forced  retirement  before  the  great  organized  influences  and  parties 
of  the  church,  has  been  the  main  •  experience  of  the  liberal  and 
spiritual  party,  and  that  a  prominent  position  is  but  the  two  soli- 
tary exceptions. 

However,  in  this  second  flight,  that  figures  the  triumphs  of  liter- 
alism and  the  consequent  decline  and  inert  condition  of  the  forces 
agreeing  with  this  spiritual  woman,  it  is  declared  to  be  for  "  a  time, 
times,  and  a  half."  Therefore,  we  would  have  you  consider  that 
from  about  the  year  1658,  or  from  the  time  that  what  you  esteem 
the  extreme  of  the  reformation,  was  broken  up  and  scattered,  these 
times  evidently  commence. 

Reckoning  in  the  system  of  the  great  days  being  so  many  years, 
and  supposing  these  times  spoken  of  to  refer  to  so  many  of  the 

♦See  expressions  about  "  former"  and  "  latter  "  time,  pages  523  to  524,  »t      11  to  528. 


MYSTERY.  703 

months  of  that  year  system,  it  will  appear  that  these  periods  are 
well  spent;  for  the  commencement  being  in  1658  will  make  a  half 
time  to  the  era  of  the  Pietists;  and  from  there  to  the  era  of  the  Ab- 
olitionists, two  more  whole  times.* 

Now,  it  is  noticable  that  the  woman  receives,  spiritually,  two 
wings  of  a  great  eagle,  in  this  case,  in  order  that  she  might  flee 
from  the  face  of  the  dragon.  The  eagle  is  indicative  of  strength 
and  superiority;  but  the  base  of  the  term  fowl  being  suggestive  of 
traditionary  elements,  the  wings  of  a  great  eagle  bring  out  the  idea 
of  two  superior  propelling  forces,  which,  with  respect  to  the  time  in 
which  they  are  applied,  are  of  a  traditionary  character.  Since  the 
time  of  which  we  speak,  viz.,  when  the  most  outspoken  sentiment 
of  the  reformation  was  disorganized  and  underwent  a  modification, 
both  in  a  restrained  expression  and  in  a  subordinate  position,  this 
sentiment  has  been  distinguished  by  two  leading  ideas  of  God's 
unity,  and  of  universal  salvation.  These  notions,  at  that  time, 
were  of  a  traditionary  nature,  because  they  were  not  the  prevail- 
ing sentiments  of  the  Church,  but  rather  the  indistinct  impression 
of  past  Jewish  and  Christian  faiths,  which  retained  their  existence 
in  the  authority  of  truth,  more  from  indistinct  and  scattered  rem- 
nants of  former  belief  and  conduct,  than  from  the  authoritative  rec- 
ords and  existing  teachings  of  the  Church.  If  the  idea  of  the  wil- 
derness is  correct,  these  wings  were  well  calculated  to  convey  the 
party  into  it,  for  they  necessarily  would  subject  the  adherent  to  a 
subordinate  position.  But  as  it  is  said  that  they  were  also  for  the 
purpose  of  conveying  the  woman  "  from  the  face  of  the  dragon,"  it 
appears  that  they  were  to  put  a  particular  distance  between  the 
woman  and  the  forces  representing  the  dragon.  Let  us  call  the 
situation  of  1658  fully  to  mind.  When  the  more  moderate  forms 
of  the  liberal  party  associated  themselves  with  Socinianism,  it  served 
to  stigmatize  the  former,  and  make  their  amalgamation  with  the 
other  reformed  sects  impossible.  At  the  same  time  when  Socinian- 
ism was  incorporated  with  these  less  radical  sects,  it  received  a 
modification  which  suffered  it  an  existence.  Hence,  the  idea  of  the 
wings  effecting  both  a  spiritual  distance  from  the  perversion  repre- 
sented in  the  older  forms  of  Catholicism  and  Protestantism,  and 
a  protection  from  the  face  and  severity  of  the  dragon.  Besides, 
we  call  attention  to  the  fact  that  it  has  been  the  policy  of  such 
liberal  parties  as  were  formally  restricted,  and  now  well  identified 
with  unitarianism  and  universalism,  the  representative  wing-elements 
of  the  reformation,  to  abstain  from  controversy^  and  rather  to  keep 
the  distinguishing  features  of  their  doctrine  in  the  back  ground. 

*See  page  93. 


704  "  MYSTEEY. 

This  is  wliat  we  call  the  restrained  expression,  constituting  a  feature 
of  the  subordinate,  or  wilderness  position  of  the  spiritual  woman. 
We  claim  also  that  on  account  of  this  situation  the  effect  of  infi- 
delity is  more  unrestricted;  that  the  woe  against  the  "earth  and 
sea"  is  confirmed,  and  that  the  occasion  for  objection,  censure,  and 
condemnation  upon  the  revealed  system,  is  increasing. 

But  the  dragon  is  still  in  wrath;  and  "  goes  to  make  war  with 
the  remnant  of  her  seed,  which  keep  the  commandments  of  God, 
and  have  the  testimony  of  Jesus  Christ.''  Such  is  the  language  of 
revelation.  Such  is  the  present  situation;  and  this  is  still  the 
future  probability.  The  destiny  of  the  times  is  not  to  make  a  recon- 
ciliation with  the  perverse  elements  of  the  world,  whether  they  be 
in  the  rankest  infidelity,  or  found  among  the  most  zealous  advo- 
cates of  faith.  The  Lutheran  dispensation  has  done  much  to  cast 
out  the  dragon  in  some  of  his  practical  positions;  but  this  figure  is 
to  show  how  he  maintains  his  hold  theoretically,  thereby  subjecting 
those  who  were  liberated,  and  involving  those  who  might  be  justified. 

The  figure  of  the  dragon  is  again  mentioned  in  the  twentieth  chap- 
ter of  Kevelation.  It  appears,  from  the  nature  of  the  language 
therein  used,  that  there  is  to  be  a  season  of  restraint,  in  which 
knowledge  prevails,  and  perversion  is  proportionately  checked.  It 
is  called  the  thousand  years'  reign  of  the  saints;  the  first  resurrec- 
tion, ai;id  the  time  of  judgment  being  given  to  the  saints.  In  connec- 
tion with  the  records  of  this  chapter  we  invite  your  attention  to  the 
figurative  intention  of  the  great  sea  or  laver  of  the  Mosaical  institu- 
tions. That  sea  was  prominently  asserted  to  be  a  cleansing  provi- 
sion for  the  priests,  and  contained  a  capacity  of  three  thousand  baths; 
but  an  explanation  of  the  sea,  according  to  the  foundation  assumed 
in  this  essay,  makes  it  accord  with  the  great  reality  of  revelation.* 
"Well,  then,  we  will  say  of  revelation,  as  historically  manifest,  first, 
that  it  has  been  made  known  by  the  introduction  of  God,  under  the 
Jewish  dispensation,  and  by  the  testimony  of  Christ,  according  to  the 
Christian;  and,  secondly,  that  it  is  the  present  probability  that  it 
must  have  effect  in  the  theory  and  on  the  foundation  of  a  system  of 
general  agencies. 

Three  measures  are  filled  unto  us  by  the  typical  arrangement  of 
the  great  sea  of  purification,  and  they  receive  the  name  of  the 
Father,  Son,  and  Holy  Spirit.  If,  then,  revelation  is  the  object 
of  the  typical  sea,  and  that  sea  has  a  capacity  of  three  thousand 
baths  in  three  distinct  measures,  what  is  the  spiritual  cleansing  and 
baptism  belonging  to  these  dispensations?  Let  us  suggest  that 
there  are  a  thousand  questions  belonging  to  the  religious  subject, 

*See  page  209  to  212. 


MYSTERY.  705 

and  that  first  tliey  are  taken  up  by  the  dispensation  of  the  Jews, 
with  the  leadership  of  God  the  Father;  secondly,  that  they  are 
again  agitated  by  Christianity  with  the  prominent  feature  of  the 
Son;  and,  finally,  that  now  there  must  be  a  renewaFof  those  sub- 
jects by  the  authority  of  the  Almighty,  which  shall  enlist  the  innu- 
merable host  of  the  spiritual  heaven  and  the  literal  earth.  This  is 
the  baptism  of  the  Father,  Son,  and  Holy  Spirit.  This  is  the  great 
sea  of  revelation  filled  in  three  measures — in  three  thousand  baths. 
Do  not  forget  the  central  idea  of  the  sacrifices,  how  that  it  is  the 
agitation  of  the  principal  of  revelation  that  washes  us  clean,  and 
makes  us  kings  and  priests  unto  God,  fit  to  enter  the  temple  and 
tabernacle  in  heaven.  The  term  "thousand"  is  somewhat  indefi- 
nite, often  meaning  a  great  many.  To  speak  of  the  numerous  sub- 
jects of  revelation,  which,  perhaps,  cannot  be  definitely  enumer- 
ated, it  is  evident  that  the  best  summary  of  them  is  to  say  that 
there  are  a  thousand  of  them.  But  to  take  any  one  of  the  subjects 
pertaining  to  revelation,  and  revolve  it  around  the  explained  mode 
of  instruction  by  the  process  of  agitation,  and  with  reference  to 
ascertaining  what  is  true,  in  order  that  we  may  be  purified  by  the 
truth,  we  will  have  manifest  not  only  a  spiritual  washing,  according 
to  the  figurative  object  of'  the  laver,  but  inasmuch  as  the  question 
is  made  to  turn  in  every  aspect,  before  the  explained  mode  of  ascer- 
taining truth,  according  to  the  idea  of  a  terrestrial  body  making  a 
circuit  round  the  sun,  we  will  also  have  manifest  the  year-circle 
philosophically.  If  there  are  a  thousand  questions  to  be  revived 
and  reconsidered  under  the  dispensation  to  which  we  are  now  in- 
troduced, then  there  are  a  thousand  figurative  years  to  pass  before 
us.  Now,  to  "reign  with  Christ"  during  this  period,  is  to  suppose 
that  we  assume  a  position  with  respect  to  the  subject  agitated, 
which  is  in  harmony  with  truth  and  the  true  conception  of  Christ. 
This  reign  intimates  of  principles  that  in  times  past  were  maintained 
at  a  disadvantage,  and  of  pre-existing  souls,  who  in  former  ages 
refused  to  do  honor  to  popular  perversion,  and  who  now  rejoice  in 
a  dispensation  which  justifies  their  faith  and  rewards  their  con- 
stancy. If  the  sign  of  Christ  be  for  the  falling  and  rising  of  "  many 
in  Israel,"  and  the  falling  is  found  to  consist  in  departing  from  the 
true  faith  of  Christianity,  and  in  making  the  most  acceptable  prin- 
ciples and  persons  to  be  rejected,  what  shall  then  the  ''rising"  be 
but  the  restoration  of  the  right  foundation  and  the  justification  of 
all  that  is  proper  in  past  restricted  principles  and  parties,  and  of 
the  coming  in  of  past  persons  to  be  accepted  with  the  great  multi- 
tude who  shall  now  forsake  their  errors,  and  assume  the  right  po- 
sition in  the  final  consummation?  If  a  correct  theory  of  religion 
45 


706  MYSTERY. 

and  a  correct  conduct  in  that  theory  is  the  everlasting  requirement 
of  this  life,  what  then  is  the  first  resurrection  of  the  dead,  when 
the  lamentable  fact  is  obvious,  that  the  whole  host  of  the  Church 
were  deceived,  slain,  and  been  long  buried  in  the  dust  and  disgrace 
of  perverted  doctrine?  A  change  equal  to  the  long  standing  and 
extent  of  the  perversion  would  make  the  period  to  be  anticipated  .as 
one  remarkable,  and  the  nature  of  the  figure  used  to  indicate  the 
event  is  governed  by  the  nature  of  the  state  from  which  the  renewal 
unto  life  is  declared,  whilst  still  this  manner  of  resurrection  is  only 
such  as  has  beeen  operating  before  our  eyes  continually.  It  is  that 
which  engages  the  attention  of  all  moral  and  church  agencies,  and 
especially  that  which  culminates  in  a  conversion,  that  recalls  the 
wandering  and  deceived,  and  lifts  the  hopeless  and  debased  from 
the  pit  of  error  and  despair.  The  grand  prerequisite  of  blessing 
and  justification  is  that  we  quit  our  evil  way  at  once,  and  turn  to 
do  all  righteousness.  Have  we  done  this?  Then  we  are  raised  in 
the  sense  of  the  first  resurrection,  and  are  prepared  by  sympathy, 
faith,  and  disposition,  to  assume  the  right  position  with  respect  to 
every  religious  subject,  in  every  era  and  dispensation. 

View  this  matter  which  way  you  may,  making  the  thousand  years 
past  or  to  come  the  first  resurrection,  when  in  operation,  and  viewed 
separate  from  the  circumstances  and  the  great  general  event  which 
is  presumed  to  distinguish  it  as  a  resurrection,  necessarily  means 
the  prerequisites  of  faith  and  conversion,  which  we  argue  comes 
naturally,  and  is  so  continually  in  operation  naturally  that  it  would 
never  have  suggested  an  idea  of  the  extraordinary,  such  as  is  con- 
veyed in  the  figure  of  the  first  resurrection,  were  it  not  for  the  fact 
of  some  great  and  general  change  pertaining  to  a  future  dispensa- 
tion that  has  been  anticipated. 

Now,  we  further  argue  that  a  spiritual  year  is  of  no  uniform  time, 
necessarily — even  as  the  fact  of  physical  science  reveals  each  planet 
making  its  own  year  in  its  own  circuit  around  a  center,  so  does  the 
philosophy  of  the  Bible  dictate  that  situation  of  every  subject  making 
the  whole  circuit  before  and  around  the  critical  examinations  and 
explained  mode  of  the  age,  may  be  interpreted  a  year.  In  the 
great  scenes  of  eternity,  literally  speaking,  millions  of  planets  are 
marking  their  respective  year  at  the  same  time;  and  so  spiritually 
corresponding,  the  multitudinous  subjects  of  the  mind  are  ever 
turning  about  to  be  governed  and  held  in  place  by  the  explained 
modes  that  search  every  question  of  life  and  reality.* 

But,  with  reference  to  applying  the  thousand  years  spoken  of  in 
Revelation  to  the  mere  future  fact  of  the  multitudinous  subjects  of 

*See  pages  40  to  45. 


MYSTERY.  707 

religion  passing  before  us  in  a  new  dispensation,  in  which  we  will 
be  expected  to  assume  a  right  position  to  be  esteemed  as  reigning 
with  Christ,  we  ask  :  Will  the  scriptures  confirm  the  ideas  already 
advanced? — and  is  the  motive  power  and  life  of  the  first  resurrec- 
tion comprehended  in  the  ideas  herein  advocated  ?  In  order  to  an- 
swer, we  will  again  refer  to  long  recorded  figures,  and  compare  them 
with  what  we  have  urged  to  be  the  sentiment  of  the  scriptures.  If 
we  may  be  allowed  to  make  another  summary  of  the  whole  argu- 
ment, we  shall  say  that  it  is  concerning  the  questions  of  perversion, 
God's  intention,  man's  destiny,  and  the  requirements  of  men.  Con- 
cerning these  leading  subjects,  you  have  patiently  waited  and  lis- 
tened to  observe,  whilst  the  acknowledged  authorities  of  revelation, 
reason,  and  experience  have  been  invoked.  Now,  please  turn  to  the 
sixth  chapter  of  Zechariah,  where  it  says  that  four  chariots  came  out 
from  between  two  mountains  of  brass,  and  where  it  further  describes 
of  them  in  an  evident  supposition  of  future  developments  in  the 
scene,  and  at  the  points  where  men  are  appealed  to  and  supposed 
to  be  influenced. 

For  illustration  :  Chariots,  which  are  spoken  of  in  this  vision,  are 
explained,  according  to  this  system,  to  mean  argumentative  efforts.* 
Therefore,  we  will  fall  into  the  manner  of  this  system,  and  say  that 
four  chariots,  figured  as  coming  out  from  between  two  mountains  of 
brass,  will  aptly  mean  four  leading  subjects  argumentatively  treated, 
with  equal  deference  to  the  two  great  opposing  ideas  of  extraordi- 
nary working  and  natural  law.  These  two  latter  realities  confront 
us,  indeed,  when  the  questions  of  life  and  religion  are  approached. 
In  each  of  these  great  realities  there  is  an  undeniable  resort  that  is 
extensively  availed  of,  agreeing  with  special  utility,  according  to 
one  of  the  literal  distinguishing  qualities  of  brass ;  and  in  relation 
to  these  realities,  as  authoritative  standards  to  modify  opinion,  you 
are  reminded  that  both  nature  and  revelation  not  only  require,  but 
are  susceptible  of  great  mental  trimming,  when  approached  as  reli- 
able standards  from  which  to  make  any  inference  concerning  either 
the  creature  below  or  the  Creator  above.  Hence,  the  susceptibility 
to  polish,  also  a  feature  of  literal  brass,  is  applicable  to  these 
realities.  Still,  you  will  remember,  with  reference  to  another 
literal  characteristic  of  the  metal  used  as  a  figure  in  this  case,  viz. , 
the  combination  of  two  elements  in  its  composition,  that  the 
subject  of  revelation  treated  fully  has  only  resulted  to  recommend 
to  us  a  somewhat  natural  religion,  whilst  on  the  other  hand,  nature 
considered,  supposes  God  to  be  operating  in  natural  agencies  in  as 
extraordinary  a  manner  as  is  declared  by  revelation.     Hence,  these 

*See  page  528. 


708  MYSTEKY. 

two  authorities  are  now  characterized  by  being  equally  compounded 
of  the  natural  and  extraordinary.  Besides,  these  two  spiritual 
mountains,  so  conspicuous  and  so  dreadfully  apparent,  by  their 
seeming  contradictions  and  forbidding  aspect,  to  all  who  consider 
the  mystery  of  life,  present  a  stern  reality  of  impregnable  strength, 
which,  towering  on  each  side,  oppose  each  other,  and  painfully  in- 
tercept the  decisions  of  faith.  This  fact  suggests  another  idea  con- 
veyed by  the  figure  of  brass,  according  to  the  scriptures,  viz.,  where- 
in the  term  is  applied  to  stern  facts  and  situations  which  forbid  the 
efforts  and  penetration  of  men.  Brass  is  made  a  figure  in  this  sense 
in  many  instances,  through  the  scriptures ;  so  that  every  associated 
idea  deduced  from  the  whole  nature  of  the  figure  goes  to  show  that 
the  mountains  in  this  case,  from  between  which  these  chariots  come 
out,  are  indeed  intended  to  mean  the  very  opposing  foundations  to 
which  men  have  so  often  looked  in  extremes,  and  which  so  pain- 
fully confront  all  mental  efforts.  We  say,  then,  that  it  is  from  be- 
tween these  two  mountains  that  the  arguments  supposed  to  be  the 
object  of  the  figure  of  chariots  in  this  vision  are  presented.  And  in 
order  that  the  idea  may  be  fully  illustrated,  we  present  the  agree- 
ment according  to  the  description  in  the  vision,  and  according  to 
the  foundation  of  this  system  and  the  detailed  explanation  to  which 
you  have  been  induced  to  listen  : 

Two  Mountains  of  Brass .  .  Extraordinary  Working, 

Natural  Law. 

First  Chariot Argument  concerning  Perversion. 

Second  Chariot Argument  concerning  God's  Intention. 

Third  Chariot Argument  concerning  Man's  Destiny. 

Fourth  Chariot Argument  concerning  Requirements. 

Now,,  the  description  of  Zechariah  particularizes,  and  says:  "  In 
the  first  chariot  were  red  horses;"  which,  as  we  have  already  ex- 
plained, means  the  systems  of  appealing  to  men's  fears.*  Then,  in 
connection  with  this,  you  will  observe  that  the  subject  and  ques- 
tion of  perversion,  as  argued  in  this  essay,  has  been  pushed  to  your 
notice  by  revealing  and  asserting  certain  facts  related  to  all  created 
and  instituted  things,  which,  though  differing  from  the  current 
notion  of  man's  perversion,  are  yet  to  be  recognized  and  feared  as 
a  seductive  ground  on  which  we  may  be  ensnared  and  spiritually 
and  physically  enslaved.  These  facts  relate  to  imperfection  and 
inexperience,  in  connection  with  a  free  will  to  act  on  the  prompt- 
ings from  within,  or  from  the  persuasions  and  influences  without, 

*  See  pages  77  to  80. 


MYSTERY.  709 

while  as  yet  the  experience  and  knowledge  is  not  equal  to  all  se- 
ductive appearances  and  pressure.  As  a  proper  view  of  the  subject 
seems  to  demand  this  much,  may  we  then  claim  that  the  anticipated 
chariot  is  developed  drawn  by  the  proper  horses  according  to  the 
description? 

The  vision  continues  to  say  that  **  in  the  second  chariot  were 
black  horses;"  which,  according  to  the  same  system,  indicates  that 
the  argument  concerning  God's  intention  is  manifest  by  systems  of 
appealing  to  men  by  special  inducements.  Then,  the  third  chariot 
was  drawn  by  white  horses.  Therefore,  this  must  mean  that  the 
argument  concerning  man's  destiny  is,  and  should  be  advanced  on 
the  ground  of  love  and  benevolence  which  characterize  the  Creator. 
Finally,  the  fourth  chariot  had  horses  of  a  mixed  color,  with  thos'e 
that  were  bay.  In  this  connection  observe  that  the  question  of 
requirements  avails  of  almost  every  means  of  appeal,  and  finally  in 
the  revelation  of  universal  salvation  makes  a  necessary  account  of 
the  terrors  of  divine  judgment.  So  it  is  said  that  the  bay  horses 
were  commanded  to  "  walk  to  and  fro  through  the  earth."  But 
the  "black  horses  go  forth  into  the  north  country,  and  the  white 
go  forth  after  them."  Therefore,  we  judge  correspondingly  that  it 
is  indicated  that  future  ages  will  make  a  contrast  record,  and  effect 
a  general  influence  to  maintain  that  God's  intentions  are  actuated 
by  a  system  of  inducements  which  result  in  a  determinate  good; 
and,  also,  that  man's  destiny,  as  intimately  connected  with  that  in- 
tention, runs  in  the  same  channel,  and  that  the  subject  will  be  gen- 
erally received  in  this  interpretation. 

Thus,  the  black  go  forth  to  the  north  country,  because  the 
north  spiritually  means  the  idea  of  good,  and,  therefore,  the  sub- 
ject and  argument  of  God's  intention  reveal  the  system  of  appeal 
that  induces  in  various  ways  for  the  good  of  all  men.  So,  also,  we 
maintain  that  the  destiny  of  men  is  not  only  fixed  in  a  plan  of 
benevolence  that  reveals  to  us  the  only  proper  predestination,  but 
the  vision  before  us  makes  a  point  to  indicate  a  time  when  the  lead- 
ing subjects  in  which  these  ideas  of  effective  salvation  have  been  so 
long  enfolded  and  hidden  from  view,  shall  be  borne  in  by  the  age  of 
progress,  and  come  to  a  point  where  an  explained  mode  of  treat- 
ment shall  shine  full  upon  them  to  the  revelation  of  the  commend- 
able intentions  of  the  Creator,  and  all  the  happy  destiny  of  the 
creature. 

See,  too,  how  that  the  account  continues  to  say  that  those  which 
have  gone  forth  into  the  north  country  have  quieted  the  holy  spirit. 
What  means  this  if  not  that  there  are  some  arguments  and  systems 
of  appeal  to  men  concerning  the  great  questions  of  life,  which  are 


710  MYSTERY. 

acceptible  in  theory,  and  which  must  be  the  standard  of  religious 
faith,  according  to  the  divine  plan  and  purpose  ? 

Immediately  in  this  connection,  also,  there  are  ordered  to  be 
crowns  reserved  in  the  temple  for  a  memorial.  And  we  shall  make 
bold  to  say  in  reference  to  these,  that  they  indicate  a  justification 
to  those  who  have  maintained  the  right  position,  and  who  are  identi- 
fied with  certain  systems,  sects,  societies,  persons,  or  dispensations 
which  discern  the  truth  and  embrace  it  constantly. 

Now,  the  very  fact  that  these  chariots  came  out  from  "between" 
these  mountains  shows  that  we  must  be  on  the  alert,  and  not  set- 
tle to  an  exclusive  policy,  thinking  that  either  the  natural  or  the 
extraordinary  is  sufficient  of  itself.  There  is  a  medium  that 
blends  the  elements  and  selects  the  excellency  of  all  systems;  so 
that,  spiritually  speaking,  Egypt,  Assyria,  Babylon,  and  Persia,  as 
well  as  the  land  of  Israel,  shall  contribute.  Now  Babylon,  in  a 
legitimate  aspect,  is  the  type  of  the  natural  faculty;*  that  is,  the 
kingdom  and  king  have  been  made  to  typify  the  natural  capacity 
and  its  history,  as  opposed  to  the  other  elements. 

We  now  invite  attention  to  the  fourth  chapter  of  Daniel,  in 
order  to  show  how  that  judgment  changes  the  times,  and  right- 
eously accepts  all  the  forces  of  God's  creating. 

Entertain  the  idea  that  Nebuchadnezzar  is  the  type  of  the  natural 
faculty,  as  a  proper  creation;  and  then,  further,  that  the  event  of  the 
chapter  before  us  is  for  a  sign,  and  we  are  at  once  left  to  determine 
whether  or  not  the  history  of  this  element  accords  to  the  description 
in  this  vision,  thereby  determining  also  a  test  on  the  foundation 
herein  assumed. 

The  kingdom  and  king  are  presented  under  the  figure  of  a  tree 
in  the  midst  of  the  earth,  yielding  much  fruit,  and  being  a  shelter 
for  fowl  and  beast ;  then  it  is  decreed,  that  by  authority  from  above 
its  boughs  are  to  be  lopped  oif,  and  its  fruit  scattered.  (Bead  the 
description.)  Assuming  that  this  relates  to  the  element  of  natural 
faculties  in  the  sphere  of  religious  faith,  we  must  remind  you  that 
it  was  from  about  the  time  of  the  Arian  controversy  that  natural 
faculties,  and  their  outgrowth  of  philosophy  and  natural  reasoning, 
were  interfered  with  and  overcome  by  the  prevailing  notions  of  the 
literal  and  extraordinary,  not  to  say  by  the  fabulous  and  impossi- 
ble. Up  to  the  time  of  the  Beformation,  there  was  an  incessant 
lopping  of  the  offshoots  of  what  natural  capacities  and  efforts  had 
begotten.  The  end  was  that  the  whole  nature  of  man  was  pro- 
nounced perverse,  and  suspicion  cast  upon  all  natural  claims  and 
efforts  proceeding  from  the  representative  faculties  of  nature.    This 

I  *  See  pages  619  to  636. 


MYSTERY.  711 

was  the  tendency  up  to  the  time  of  the  Eeformation  ;  and,  after 
that,  reason,  as  a  representative  of  this  restricted  element,  began 
to  assert  itself.  However,  since  that  time  there  has  only  been  a 
modification  of  the  contest,  and  not  a  revolution  in  favor  of  that 
power  and  interest  so  prominent  in  the  ancient  times,  and  in  the 
early  Christian  religion.  This  modification,  and  this  stay  of  the 
extraordinary  as  against  the  natural,  manifest  since  the  age  of 
Luther,  calls  for  the  language  of  the  vision,  which  says:  "Never- 
theless, leave  the  stump  of  his  roots  in  the  earth,  even  with  a  band 
of  iron  and  brass  in  the  tender  grass  of  the  field.*' 

We  say  that  since  the  Eeformation,  reason,  as  the  representative 
of  the  natural  faculty,  has  asserted  itself ;  first,  in  the  more  liberal 
sentiment  of  the  reformed  and  extreme  parties;  and,  secondly,  in 
the  rise  of  Deism  and  its  recent  phases.  Now,  here  was  a  tree 
evidently  representing  the  natural  element  of  religion,  which  was 
to  be  hewn  down,  but  yet  was  to  have  a  stump  left,  over  which  seven 
remarkable  times  were  to  pass.  During  these  times,  this  natural 
faculty  and  interest  was  to  be  observed  as  being  wet  with  the  dews 
of  heaven,  thereby  agreeing  with  one  character  of  the  natural  and 
reasonable  interest  during  this  time,  as  represented  by  liberal  sects 
and  parties  ;  and  it  was  also  to  receive  a  heart  like  a  beast,  in  order 
that  another  fact  of  natural  advocacy  might  be  hinted,  viz.,  that 
which  becomes  insensible  to  the  principle  of  revelation,  and  is 
avowedly  opposed  to  the  organized  system  of  religion. 

The  sentence  was  that  "they  shall  drive  thee  from  men,  and  thy 
dwelling  shall  be  with  the  beasts  of  the  field.'*  This  is  fulfilled  in 
the  condemnation  which  is  vented  from  Protestantism  against  both 
reasonable  Bible  religion  and  against  the  sentiments  of  the  purely 
natural  faith,  which  together  personate  the  stump  of  the  natural 
faculty  and  interest.  One  of  these  is  set  to  an  exclusive  way,  in- 
terpreting all  realities  according  to  unchangeable  laws,  thus  accept- 
ing what  is  as  the  inevitable  ordinance  of  nature,  thereby  accustom- 
ing its  faith  to  believe  that  what  is,  ever  must  be.  The  other 
accepts  unwillingly  much  of  the  established  manner  of  revealed  or- 
dinances, and  still  more  unwillingly  a  modification  of  the  popular 
faith,  in  connection  with  its  own  natural  view  of  religion,  and  is  at 
least  in  a  most  restrained  and  subordinate  position,  considering  the 
pressure  of  popular  sentiments  opposed. 

With  respect  to  the  whole  natural  faculty,  so  far  as  relates  to 
philosophical  religion  on  the  base  of  reason,  and  its  outgrowing 
branches  of  all  liberal  parties,  such  as  figured  in  the  early  centuries, 
it  is  merely  tolerated  as  a  remnant  of  past  times,  whose  dim  author- 
ity cannot  be  obliterated,  but  which  is  allowed  to  be  clinging  to 


712  MYSTERY. 

traditionary  support  rather  than  to  the  living  teachings  and  popular 
authority  of  the  present  church.  Thus,  the  *'  hairs  of  the  head  " 
are  declared  to  assume  the  appearance  of  "eagles'  feathers,"  and 
the  nails  to  be  "  like  birds'  claws,"  because  the  proper  province  of 
natural  faculty  and  natural  religion  are  denied  a  foundation  of  au- 
thority, except  in  the  early  examples  and  traditions.* 

Now,  in  relation  to  the  seven  times  spoken  of,  you  will  observe 
that  six  philosophical  periods  are  already  past  since  the  era  of 
Luther;  and  at  present,  the  question  that  is  pertinent  to  the  re- 
maining description  of  the  vision,  concerning  the  restoration  of  the 
kingdom,  is  to  inquire  whether  or  not  all  the  charges  against  the 
natural  faculties  and  comely  nature  of  men  shall  be  sustained,  the 
laws  of  nature  ignored,  and  a  reasonable  theory  of  life  and  duty  be 
esteemed  the  heresy  against  which  the  world  should  combine? 

However,  the  vision  says  that  at  the  end  of  the  days  the  kingdom, 
honor,  brightness  and  majesty  returned,  and  that  Nebuchadnezzar 
"  praised  and  extolled  the  king  of  heaven,  all  whose  works  are  truth 
and  his  ways  judgment." 

The  term  of  **  understanding  returning  "  may  mean  both  an  un- 
compromising revival  of  restricted  parties,  and  a  modification  of 
deism  that  harmonizes  with  the  religious  destiny  of  leading  captivity 
captive,  and  drawing  all  the  forces  upward  to  final  restoration. 

By  turning  to  the  subject  where  the  spiritual  Babylon  is  ex- 
plained and  illustrated, f  it  will  be  seen  that  in  the  third  and  fourth 
divisions  of  the  legitimate  image  that  brass  and  iron  are  respect- 
ively represented.  It  is  remarkable,  too,  that  the  separate  forces 
in  these  two  divisions,  called  brass  and  iron,  have  been  the  ones 
which  have  preserved  alive  the  elements  composing  the  stump  of 
the  natural  advocacy.  Church  organization,  for  instance,  is  repre- 
sented in  the  kingdom  of  brass,  and  it  has  been  this  reality  which, 
in  a  legitimate  province  of  office  and  exercise,  and  as  connected 
with  liberal  dissenting  parties  and  organizations  since  the  era  of 
Protestantism,  that  has  preserved  the  liberal  sentiment  and  natural 
view  of  religion,  by  drawing  together,  in  the  strength  of  sympathy 
and  encouragement,  the  condemned  and  restricted  remnants,  who, 
since  the  era  of  liberty,  have  sought  to  introduce  a  well-tempered 
naturalism.  We  mean,  of  course,  a  legitimate  religious  organiza- 
tion; and  so  it  was,  that  when  a  church  combination,  arbitrary  and 
centralized,  sought,  since  the  era  of  which  we  speak,  to  retain  and 
practice  the  severities  of  past  dark  ages,  and  to  exterminate  the 
sentiments  of  natural  religion,  it  was  immediately  opposed  by  dis- 
senting elements  that  availed  also  of  church  organization  to  make 

*  See  concerning  fowls,  pages  281  and  388.  t  See  pages  619  to  636—629  parti cualarly. 


MYSTERY.  713 

an  effectual  defense.  Hence,  the  spiritual  stump  of  the  natural 
faculty  and  natural  religion  was  protected  by  this  band  of  brass, 
figuratively  designated. 

Then  you  will  notice,  in  relation  to  the  other  band  of  iron,  that 
political  organizations,  which  represent  the  iron  kingdom  in  the  im- 
age referred  to,  have  been  the  means  of  opposing  that  extreme  of 
faith  and  religion  that  would  have  exterminated  both  the  legitimate 
exercise  and  the  extremes  of  modern  naturalism.  Thus  it  is  that 
the  bands  of  *'iron  and  brass,"  which  surround  the  stump  of  the 
tree,  seem  to  relate  to  the  elements  in  the  third  and  fourth  divisions 
of  the  image,  and  which,  in  fact,  have  been  the  means  of  preserving 
the  reasonable  and  natural  views  that  have  sought  to  live  since  the 
Protestant  reformation. 

And  so  it  is;  the  inference  from  the  spirit  of  this  vision  induces 
us  to  reiterate  the  proposition  that  we  must  beware  of  an  exclusive 
manner  and  of  an  untempered  faith  and  position.  Even  the  law 
against  Moab,  that  he  should  not  enter  the  congregation  of  the 
Lord  forever,  and  the  obsolute  exclusion  of  literalism  the  law  seems 
to  imply,*  is  opposed  by  the  fact  that  his  seed  enter  into  the  gen- 
neological  line  of  promise  that  gave  us  Jesus  of  Nazareth.  This  is 
nothing,  except  as  a  sign;  and  as  a  sign  it  is  significant.  Thus,  if 
the  type  of  Moab  means  literalism  of  interpretation,  then  it  is  sug- 
gested that  a  certain  literalism  is  allowable,  and  even  a  part  of  the 
divine  intention.  The  same  rule  which  makes  Babylon  to  appear 
in  an  aspect  of  perversion  to  receive  a  curse,  whilst  it  is,  at  the 
same  time,  admitted  in  more  legitimate  aspect  to  be  the  type  of 
holy  creations,  will  also  excuse  literalism  from  being  cast  out  in 
every  sense,  forever. 

"Whilst  advocating  a  philosophical  interpretation  of  the  scriptures, 
we  should  recognize  the  indisputable  fact  that  there  are  many  of 
the  most  important  communications  concerning  life  and  immortality, 
that  cannot  have  a  reasonable  application,  or  a  satisfactory  efiect, 
except  in  a  literal  sense. 

For  illustration,  it  might  be  well  to  speak  of  conversion,  reform, 
and  restoration  from  evil  ways,  and  from  sensual  habits,  by  the  fig- 
ure of  resurrection;  and  this  is  evidently  done  in  Kevelation,  where 
the  "  thousand  years"  are  introduced;  and  such  a  revival  from  sin 
and  error  is  called  the  first  resurrection.  But,  suppose  that  the 
great  idea  of  real  immortality  and  renewal  of  life,  is  made  to  con- 
sist wholly  in  this  manner  of  resurrection,  where  would  be  our  en- 
couragement and  hope  ?  This  would  be  the  result  from  an  extreme 
of  philoso]Dliy  only,  wherein  it  is  no  longer  philosophy  and  reason, 

*See  page  529  to  531. 


714  MYSTERY. 

but  a  perverse  likeness  of  them;  for  it  is  apparent  that  though  the 
Bible  has  come  to  us  through  pertinent  figures  in  the  main,  there  are 
instances  of  positive  language  on  important  subjects  that  cannot 
be  reasonably  explained  but  by  admitting  the  full  literal  import. 
Hence,  there  are  legitimate  channels  of  literal  interpretation  and 
expression,  even  to  the  mysterious  subject  of  the  Bible,  which  must 
not  be  ignored.  The  fact  is,  that  it  is  the  separation  of  the  figura- 
tive from  the  literal  meaning,  that  clears  the  mystery  of  that  book. 
Therefore,  in  this  interest,  we  invite  attention  to  the  twenty-third, 
twenty  fourth,  and  twenty-fifth  chapters  of  Numbers. 

Here  is  an  account  of  where  the  king  of  Moab  sought  to  curse 
Israel;  the  prophet  of  Moab  was  entreated  to  exercise  his  office  for 
that  purpose,  and  as  a  condition,  required  that  seven  altars  should 
be  erected  on  which  were  to  be  offered  as  many  bullocks  and  rams. 
It  is  to  be  observed,  too,  that  the  Lord  met  Balaam  and  put  a  word 
in  his  mouth,  after  these  altars  had  been  erected  and  sacrificed 
upon. 

Now,  this  king  and  prophet,  purporting  to  be  in  the  interest  of 
the  Moabites,  for  the  purpose  of  cursing  Israel,  and  the  Moabites 
meaning  literalism,*  making  the  sign  to  mean  literalism  against  the 
general  principles  of  religion,  it  shows,  nevertheless,  that  there  are 
legitimate  standpoints  of  literal  interpretation  that  are  correct; 
otherwise,  the  Lord  would  not  have  met  the  prophet,  who  so  figured 
in  the  interests  of  literalism,  unless,  in  the  erection  of  his  seven 
altars  and  his  sacrifice  thereon,  there  is  conveyed  the  sign  that  there 
are  proper  foundations  of  the  principle  that  should  not  be  overlooked. 
We  will  say,  then,  in  relation  to  scripture  expression,  that  there  are 
seven  considerations  that  make  literal  interpretation  of  language 
admissible,  and  that  in  these  seven  instances  that  special  reason 
and  philosophy  as  an  ordinance  of  necessity  and  system  of  faith, 
are  inadmissible.  For  this  reason,  with  reference  to  Balaam's  sacri- 
fice of  a  bullock  and  a  ram  on  seven  altars,  we  will  say,  first,  that 
when  those  considerations  exist,  then  reason,  corresponding  to  a 
bullock,  and  philosophy,  agreeing  with  a  ram,f  are  properly  cen- 
sured and  sacrificed,  if  specially  applied,  to  make  of  the  communi- 
cated language  more  than  the  literal  import.  Secondly,  we  dis- 
cover, indeed,  that  there  are  certain  situations  in  all  expressed 
ideas,  and  especially  relating  to  the  Bible,  where  circumstances 
alter  the  case,  and  make  the  attempt  of  special  reason  and  philos- 
ophy of  less  legitimate  application  than  positive  literalism.  We 
enumerate  as  follows : 

*  See  pages  529  to  532.  t  See  page  201. 


MYSTERY.  715 

1.  In  case  of  no  intention  to  conceal  for  a  time. 

2.  In  case  of  being  as  easily  expressed  directly. 

3.  Where  a  facility  of  language  exists. 

4.  AVliere  there  is  capacity  to  understand. 

5.  In  case  of  no  intention  to  mystify. 

6.  In  case  of  no  intention  to  try. 

7.  In  case  of  no  intention  to  exercise  the  reason. 

The  above  circumstances  do  not  hold  good  all  through  the  sacred 
volume.     We  have  argued  on  the  contrary: 

1.  That  there  is  an  intention  to  conceal. 

2.  That  many  things  are  more  forcible  figuratively. 

3.  That  a  facility  of  language  has  not  prevailed. 

4.  That  some  things  could  not  be  explained  at  certain  times. 

5.  That  there  has  been  an  intention  to  mystify  and  curse. 

6.  That  the  manner  of  the  scripture  is  a  grand  trial,  the  most 

painful. 

7.  That  it  exercises  us  to  discern  good  and  evil. 

But,  inasmuch  as  there  are,  undoubtedly,  instances  in  which  all 
the  former  mentioned  circumstances  do  hold  good,  the  separate 
province  of  literalism,  in  Bible  expression  and  interpretation,  is 
acknowledged.  Therefore,  the  burden  is  none  the  less  weighty, 
for  God  now  purports  to  stand  by  these  seven  spiritual  altars,  and 
answer  the  prophet,  who  proposes  to  curse  the  religious  principles, 
and  especially  the  reasoning  and  philosophical  leadership  of  those 
principles. 

According  to  the  account,  the  attack  proceeds  from  three  posi- 
tions; the  attempt  comes  three  times  without  success.  And  here, 
again,  let  us  enumerate  the  order  in  which  literalism  besets  these 
doctrines  of  religion. 

First,  then,  we  say  of  the  above-mentioned  doctrines,  as  agreeing 
with  Jacob's  being  attacked  by  literalism  from  one  of  the  three 
mentioned  points,  that  there  are  a  set  of  principles  of  a  universal 
nature,  more  or  less  accepted  by  all  people,  and  supported  by  the 
considerations  of  necessity  and  reason. 

Secondly,  as  agreeing  with  another  point  of  attack,  we  note  that 
these  same  principles  are  manifest  in  a  more  restricted  way,  relig- 
iously; but  only  specially  blessed  by  allowing  the  leadership  of 
reason,  accordiqg  to  the  spiritual  Jacob. 

Finally,  they  are  presumed  to  be  at  a  test  issue,  that  suggests  of 
latter  times  and  of  a  final  struggle  in  a  special  philosophical  aspect. 

These  are  the  three  positions  in  which  literalism  views  the  spirit- 


716  MYSTERY. 

ual  tendencies  of  religion,  and  against  which  it  makes  war,  after 
having  grounded  itself  in  its  seven  true  foundations,  corresponding 
to  so  many  altars. 

But,  reserving  the  point  of  these  true  foundations  to  be  applied 
to  how  we  should  make  exceptions  in  favor  of  the  literal,  we  will 
first  invite  you  to  consider  what  result  is  figured  by  this  attempt,  of 
the  Moabites  against  Israel;  for  in  that  result  we  claim  a  justifica- 
tion in  the  general  philosophical  manner  we  have  been  induced  to 
apply  to  the  scriptures,  as  opposed  to  the  current  word-for-word 
manner  that  attempts  to  curse  our  whole  fabric  of  revealed  doctrine, 
by  admitting  all  sorts  of  absurd  literal  interpretations.  The  result 
is,  according  to  the  account  in  the  whole  prophetic  history  of  those 
two  forces,  opposed  to  each  other,  and  especially  relating  to  the  last 
times  and  the  third  position  of  attack,  that  all  the  corners  of  the 
spiritual  Moab  are  smitten;  that  instruction,  answering  to  Edom, 
becomes  a  possession,  as  the  legitimate  province  of  reason  and  phi- 
losophy, by  which  the  latter  are  in  the  position  to  teach  authorita- 
tively in  the  name  of  heaven,  instead  of  the  long-established  and  se- 
ductive creeds;  and  that  the  Amalekites,  a  people  typical  of  arbitrary 
measures  and  brute  force,  are  destroyed  forever,  according  to  the 
inevitable  destiny  that  is  fast  gathering  'to  make  intelligence  and 
righteousness  rule  in  the  place  of  the  presumptuous  claims  and 
forces  of  barbarous  ages.  The  prophetic  account,  though  darkly 
expressed,  seems  quite  thorough,  and  makes  a  point  to  portray  the 
associated  destiny  of  literalism,  and  especially  in  relation  to  natural 
facts,  the  evident  stronghold  of  literalism.  Hence,  under  the  figure 
of  the  Kenites,  it  significantly  implies  not  only  one  class  of  literal- 
ism, such  as  is  represented  by  religion,  opposed  to  that  which  con- 
fines itself  exclusively  to  facts  of  nature,  wasting  and  rejecting  the 
authority  of  the  latter,  but  also  hints  of  the  availibility  of  these 
facts  of  nature  to  maintain  the  very  principle  of  a  proper  natural 
religion. 

Thus,  the  Kenites  agreeing  with  one  character  of  literalism,  such 
as  is  embraced  in  natural  facts,  have  been  denied  by  the  literal  and 
extraordinary  view  of  religion,  and  have  been  spiritually  wasted 
accordingly.  But  the  account  continuing  to  imply  that  this  "wast- 
ing" should  cease  when  Asshur  takes  the  Kenites  captive,  leads  us 
to  remind  you  that  Asshur  was  one  of  the  five  sons  of  Shem.  So, 
in  order  to  get  at  what  idea  is  intended,  we  call  attention  to  the 
previous  explanation  of  Shem  as  a  type,  and  how  that  he  figura- 
tively agrees  with  the  principle  of  knowledge.* 

The  latter  purporting  to  be  in  five  interests,  according  to  the  five 

*  See  pages  84  and  85. 


MYSTERY.  717 

sons  of  Shem,  will  be  readily  interpreted  to  mean  the  five  interests 
to  which  knowledge  is  directed.     These  are  as  a  reality  : 

lirst Seeking  Facts  of  Nature. 

Second.  .Attaining  Happiness. 

l%ird  ,  .Remedying  Evil. 

i^owr^/i ..  Seeking  Facts  of  Revelation. 

Fifth  .  . .  Seeking  Facts  of  Human  Destiny. 

These  five  branch  channels  of  seeking  knowledge  mainly  in  a  re- 
ligious interest  aptly  agree  with  the  five  sons  of  Shem,  as  represent- 
ative types,  with  respect  to  separate  divisions  of  that  character  of 
knowledge  ;  and,  according  to  the  above  order,  agree  with  Elam, 
Asshur,  Arphaxad,  Lud,  and  Aram,  the  five  sons  referred  to. 
Therefore,  the  second  one  in  the  order  of  birth  being  named  Asshur, 
and  the  question  of  happiness  being  also  the  second  in  order,  nat- 
urally the  hint  is  that  it  is  the  question  of  knowledge  in  the  inter- 
ests of  happiness  that  is  mystically  pointed  out  by  the  sign  of  the 
writing,  and  hence  the  Asshur  that  makes  natural  facts  captive,  so 
as  to  secure  and  maintain  a  theoretical  and  practical  benefit  for 
man's  happiness,  by  making  all  natural  facts  subservient. 

Nevertheless,  it  is  said  that  ships  shall  come  from  the  coast  of 
Chittim  and  afflict  Asshur,  thereby  intimating  that  a  severing  of 
popular  notions  concerning  man's  happiness  is  a  feature  of  the 
latter  time.  In  relation  to  this,  we  request  you  to  turn  to  the  ar- 
guments concerning  the  duty  and  nature  of  men,  and  to  the  as- 
sumed position  relating  to  the  means  of  perfection  and  happiness, 
as  the  scriptures  seem  to  dictate,  and  as  is  probable  will  be  gen- 
erally indorsed,  to  the  result  of  reflecting  unfavorably  upon  all 
current,  unreasonable,  and  unnatural  ideas  of  attaining  and  pre- 
serving justification  and  happiness.* 

It  is  also  said  that  Eber  "  shall  perish  forever"  in  these  times. 
Now,  Eber  ismentioned  in  the  midst  of  many  generations  enu- 
merated, in  order  so  show  a  literal  line  ;  and  he  is  also  of  the 
generation  who  witnessed  the  ''dividing  of  the  earth,"  as  it  is 
called.  It  seems  that  some  of  the  children  of  Shem,  as  the  leading 
line  of  promise  became  designated  under  the  term  of  children  of 
Eber,  so"  that  in  him  is  represented  a  literal  line  or  regular  suc- 
cession, to  which,  according  to  literal  ideas  and  interpretations,  the 
promise  and  authority  of  religion  attaches.  In  the  case  before  us, 
it  appears  the  object  of  revelation  to  react  on  the  principle  that 
seeks  to  curse  the  prospects  of  the  religious  principles  by  its  intru- 
sion ;  and,  therefore,  all  the  persons  mentioned  as  being  restricted 

*  See  pages  397  to  401 ;  122  to  130  ;  280  to  362  ;  and  430  to  446. 


718  MYSTERY. 

or  destroyed  by  the  spiritual  Jacob  and  Israel  in  the  final  issue,  are 
in  some  manner  typical  of  illegitimate  literal  interests,  and  the  facts 
and  appearances  which  give  these  interests  a  foundation. 

But,  after  all,  who  shall  discriminate  without  error,  and  judge 
with  the  proper  charity?  The  forces  are  created,  and  God  pre- 
serves their  individuality.  Even  whilst  the  sword  is  charged  with 
destruction  it  is  restrained,  and  mercy  prevails  at  every  point.  And 
so  it  is  in  every  case;  therefore,  we  protest  unto  you  that  whilst 
the  sifting  of  the  Word  is  the  revelation  of  grace  personally  unto  all 
creatures,  a  modified  application  of  most  all  surrounding  principles 
is  a  necessity  in  the  course  of  conduct  in  this  life,  and  a  proper 
condition  to  enter  through  the  varied  expressions  of  the  scriptures, 
to  behold  the  probabilities  and  truths  of  future  destiny. 

Still  reserving  the  point  of  a  modified  literalism  to  be  applied  to 
the  expectation  of  physical  change  and  resurrection,  we  are  bound 
to  assert,  first,  that  the  proper  inference  to  make  from  all  that  has 
been  premised,  is  that  we  are  called  upon  to  make  the  best  of  the 
situation  in  which  we  are  placed;  that  we  should  trust,  waiting  pa- 
tiently; and  that  we  may  believe  in  an  ultimate  happiness,  and  in 
the  power  and  disposition  of  the  Creator  to  bring  us  to  this  con- 
summation. But  what  is  the  best  of  the  situation?  The  fact  is, 
we  are  bound  by  physical  laws  and  conditions  which  make  a  realiza- 
tion of  immortality  impossible;  and  yet  this  is  the  point  at  which 
we  moan  piteously,  pointing  to  the  diseases,  accidents  and  death  of 
this  state,  realizing  that  we  know  but  little  and  sufi'er  many  things. 

You  come  now  in  distress,  and  earnestly  inquire :  * '  Do  you  perceive 
the  mysteries  of  Kevelation?  then  tell  us  of  this  awful  situation 
wherein  we  sigh  continually,  hoping  against  fear,  and  giving  our 
life  in  parts,  as  each  stroke  of  trouble  severs  the  dearest  interests 
and  affections  of  our  soul.  Oh,  tell  us  the  secret  of  death,  the  ter- 
rible reality  which  the  living  perceive  !  Must  we  be  torn  and  tor- 
tured forever,  with  this  calm  heaven  above  us,  so  unchangeably 
serene,  so  unsympatheticaliy  fixed  in  silence  !" 

To  this  we  answer,  that  we  have  not  made  a  success  of  what  our 
great  leader  has  declared  to  us  is  the  sum  and  substance  of  the  first 
resurrection.  As  a  body,  and  in  a  general  sense,  the  Church  is  not 
perfect  by  reason  of  faith;  neither  as  individuals  or  as  a  collective 
body  in  an  enlightened  age  do  we  come  up  to  a  passable  standard 
of  common  morality  or  physical  requirements.  That  which  is  a 
prerequisite,  evidently,  must  be  first  accomplished.  Have  patience 
if  we  remind  you  that  it  has  been  the  righteous  who  have  been 
caught  up  to  heaven  from  the  beginning;  and  we  are  here  now 
charged  with  serious  theoretical  blunders;  with  contemptuous  treat- 


MYSTERY.  719 

ment  of  physical  laws,  and  with  an  indifference,  or  hostility,  that 
only  calls  for  wrath.  But  some  will  say:  we  have  been  perfect  and 
have  striven  with  all  caution  and  faith;  let  us  be  delivered.  To 
you  we  reply,  by  inquiring  whether  or  not  it  is  proper  for  you  to 
remove  from  a  scene  that,  even  according  to  your  own  faith,  is  so 
much  like  the  hades  of  the  damned,  when  you  begin  to  discover 
that  this  situation  is  the  reason  of  your  presence  in  the  oflSce  of  the 
angel,  and  when  the  scripture  and  facts  of  this  life  begin  to  reveal 
to  you  that  it  is  the  divine  ordinance  that  you  shall  submit  in  a 
patient  agency  for  a  season;  and  that  the  scene  before  you  in  this 
life  supposes  both  punishment  operating  by  divine  decree,  and  end- 
ing by  the  application  of  the  principle  of  saving  agencies  and  uni- 
versal salvation?  We  rather  suspect  you  of  self-righteousness;  and 
that  your  longing  desire  is  the  result  of  a  false  founded  faith, 
which  has  seduced  you  to  trust  in  prayers  and  professions,  and  in 
an  idea  of  unspotted  relations  with  the  world,  that  has  never  suf- 
fered you  to  appreciate  either  its  joys  or  its  sorrows,  its  virtues  and 
modifying  influences,  and  its  natural  possibilities;  but  that  has  sep- 
arated you,  according  to  literal  notions,  waiting,  pining,  disclaiming, 
moaning,  and  desiring  and  expecting  all  sorts  of  unnatural  mani- 
festations. 

But  the  demand  upon  this  generation  is  one  of  saving  influences 
exercised  in  a  natural  way.  God  evidently  demands  this  much  of 
us  before  He  will  remove  the  veil  that  opens  to  our  view  the  full 
secret  of  immortality;  for  we  have  reproached  His  work,  and  made 
great  blunders  with  respect  to  both  natural  and  revealed  require- 
ments. He  only  knows,  too,  how  much  of  suffering  will  be  lifted 
from  us,  even  in  this  state  of  existence,  by  proper  conformity  to 
physical  ordinances,  and  by  admitting  a  belief  that  views  His  char- 
acter and  intentions  correctly,  making  our  thoughts  and  actions 
toward  each  other  in  harmony  with  love  and  salvation.  Let  us  re- 
mind you,  too,  that  immortality  realized  supposes  a  change  of  pres- 
ent physical  law  on  the  one  part,  and  a  disposition  of  the  Creator 
to  make  that  change  on  the  other  part.  Now,  how  shall  this  be 
brought  about  but  by  first  making  a  success  of  the  present  situa- 
tion; by  a  strict  conformity  to  moral  and  physical  requirements, 
thereby  reaching  the  highest  point  of  attainment  under  the  present 
state,  and  both  preparing  ourselves  for  the  change,  and  disposing 
the  Almighty  to  act  in  our  behalf. 

But,  you  say,  if  this  condition  is  a  fit  confinement  for  the  con- 
demned, why  should  we  attempt  to  renovate  the  prison;  and  why 
not  rather  desire  to  flee  from  the  scene  and  let  punishment  operate? 
To  this  we  answer,  by  inquiring  how  you,  being  found  here  and 


720  MYSTERY. 

esteeming  yourself  righteous,  are  to  account  for  tlie  fact  of  your 
situation  ?  The  object  certainly  must  have  been  either  to  give  you 
an  experience  of  hades  for  pre-existent  reasons,  or  that  you  are  sent 
to  be  a  timely  relief  and  help  to  those  who  have  been  subjected  to 
pains  for  a  season.  If  you  are  here  in  the  former  situation,  you 
may  well  desire  to  be  relieved;  but  the  destiny  is  against  you;  and 
it  little  becomes  you  to  desire  either  that  the  righteous  should 
never  visit  these  scenes,  or  that,  becoming  conscious  of  being  thus 
circumstanced,  should  flee  quickly  away;  because  they  are  the  ones 
who  must  enlighten  you  concerning  your  own  condemned  situation, 
and  concerning  the  prerequisites  of  your  relief,  that  you  may  not 
be  left  in  torment  even  whilst  you  flatter  yourself  that  your  un- 
necessary burdens  and  unnatural  faith  have  secured  you  salvation. 

If,  in  the  other  situation,  and  you  are  come  in  the  Savior  mis- 
sion indeed,  your  faith  should  be  equal  to  your  relations,  so  that 
you  should  not  be  much  troubled  about  future  possibilities  on  your 
own  behalf  in  the  dispensation  of  the  Creator,  or  grieved  concerning 
what  is  involved  in  a  voluntary  mission;  but  being  found  subjected 
to  the  conditions  and  burdens  of  this  life,  it  becomes  you  always, 
even  to  suppose  the  possibility  and  probability  of  your  having  been 
turned  over  on  the  same  grounds  of  offense,  as  causes  all  these 
troubled  ones  to  stumble  and  be  vexed  continually. 

What  other  disposition,  indeed,  can  fully  identify  us  with  those 
we  seek  to  influence,  and  insure  a  sympathy  equal  to  the  demands 
of  a  salvation  that  works  naturally;, that  admits  every  man  as  a 
brother;  that  supposes  the  possibility  of  any  and  every  creature 
giving  offense  that  shall  place  him  temporarily,  under  a  cloud,  and 
that  only  has  a  practical  operation  and  effect  in  the  scenes  of  eter- 
nal judgment,  where  souls  are  continually  being  committed  to  pun- 
ishment, as  well  as  continually  relieved  and  saved  by  all  sorts  of 
natural  agencies,  and  all  sympathizing  fellow-spirits  innumerable  ? 
If  you  are  devoid  of  all  faith  that  consoles  you  concerning  the 
prospect  of  this  life  and  of  the  uncertainties  of  the  future,  we  infer 
that  you  are  under  wrath,  and  blinded  by  the  design  of  a  righteous 
judgment,  and  feel  disposed  to  let  you  fret  out  the  problem  before 
the  God  you  have  offended,  and  according  to  all  the  manner  of  your 
unjust,  complaining  and  desperate  fancy.  If  you  are  in  a  great 
measure  satisfied,  cheerful,  confiding  and  patient,  we  take  it  that 
you  understand  your  mission  to  make  the  stricken  and  barren  lands 
to  break  forth  with  streams,  pleasant  fruits,  and  rejoicing;  and  so 
shall  the  scenes  and  localities  of  wrath  and  confusion  be  changed 
under  your  hand  to  the  peaceful  abode  of  the  saints  and  the  saved. 

This  is  the   admonition  personally;  but  the   demands   directed 


MYSTERY.  721 

toward  this  age  would  enlist  all  the  systems  and  agencies  of  the  earth. 
In  order,  therefore,  to  further  confirm  previous  arguments,  and  to 
apply  what  the  spirit  of  prophecy  hints,  we  will  introduce  one  more 
appeal  of  the  scriptures  which  is  contained  in  the  preface  to  John's 
Eevelation.  It  is  evidently  a  general  call  to  the  universal  forces, 
which  are  already  explained  to  be  the  systematic  and  visible  agency 
of  God  in  the  earth.  They  are  reached  through  the  figure  of 
seven  churches,  which,  at  the  time,  being  the  most  general  repre- 
sentatives of  Christian  principle,  were  naturally  availed  of  to  indi- 
cate the  history,  efforts,  failings  and  requirements  of  this  world's 
forces. 

Seven  candlesticks  were  seen,  and  in  their  midst  a  person  holding 
in  his  hand  seven  stars;  then  the  explanation  says  that  the  candle- 
sticks are  the  seven  churches  of  Asia,  and  that  the  stars  are  the  spirits 
or  angels  of  the  churches.  But,  of  course,  presuming  on  a  more 
extended  and  significant  meaning,  we  should  say  that  the  figure  was 
used  to  touch  the  respective  agencies  of  religion,  civil  government, 
moral,  scientific,  philosophical,  social,  and  educational  systems  of 
the  Christian  dispensation.  It  appears,  too,  that  the  figure  of  the 
person  in  the  midst  of  these  candlesticks  was  for  the  purpose  of 
fully  anticipating  the  Messiah  mission  in  the  benevolent  plan  and 
spirit  of  grace  that  the  scriptures  explained,  would  eventually  re- 
veal. We  claim,  indeed,  that  the  above  named  systems  are  the  visible  ^ 
agencies  of  providential  events,  and  that  in  the  midst  of  them  comes 
the  Savior  principal  to  appropriate  and  eclipse  our  best  efforts, 
conceptions  and  systems  of  benevolence,  and  from  thence  to  more 
fully  admonish  and  enlist  all  departments  of  the  natural  world  that 
are  so  obviously  in  the  work  of  divine  agency.*  If  the  idea  is  cor- 
rect, what  churches,  think  you,  is  the  si)irit  of  revelation  addressing 
through  this  figure  ? 

First,  then,  with  respect  to  this  subject,  we  claim  that  the  person, 
in  the  midst  of  these  churches,  is  the  system  or  principle  of  benevo- 
lence, which  the  scriptures  reveal  in  the  intentions  of  the  Creator 
identified  with  all  your  extended  plans  and  sympathetic  efforts  for 
your  fellows.  It  purports  to  be  Christ,  it  is  true;  but  observe  that 
Christ,  spiritually^  is  made  the  expression  of  God,  the  Word,  and 
the  manifestation  of  God's  character,  likeness  and  intention.  Then, 
too,  you  will  note  of  this  figure  of  the  persons  in  the  midst  of  the 
candlesticks,  as  described  in  the  beginning  of  John's  Eevelation, 
that  it  implies  much  more  than  a  mere  person.  Eead  the  account 
from  the  thirteenth  verse  of  the  first  chapter,  and  see  how  suggest- 
ive it  is  of  the  final  expression  of  the  Creator,  in  the  leading  idea 

*See  pages  227  to  279. 
46 


722  MYSTERY. 

of  judgment,  but  identified  with  your  own  purposes  of  Christian 
amelioration. 

Secondly,  the  seven  principles  which  in  the  beginning  of  this 
work  were  defined  as  the  horns  and  eyes  of  the  lamb,  have  a  respect- 
ive correspondence  to  the  seven-world  forces  above  enumerated,* 
according  to  the  description  of  the  figure  making  the  stars  in  the 
right  hand  to  agree  with  the  seven  churches.  If,  therefore,  the 
Lamb  is  identified  with  the  expression  of  God  and  with  the  person 
in  the  midst  of  these  candlesticks,  the  seven  principles,  which  both 
belong  to  the  embodiment  of  the  Lamb  and  agree  as  the  spirit  of 
those  systems  above  enumerated,  are  the  ones  represented  in  the 
right  hand  of  the  person;  and  the  Lamb,  in  his  final  revelation,  has 
stepped  aside  from  his  own  natural  sphere  of  philosophy,  and  has  be- 
come identified  with  the  sytem  of  benevolence;  that,  first,  all  phi- 
losophy isolated  from  the  conception  of  the  Lamb  may  be  reproved; 
and,  secondly,  that  the  result  of  the  spiritual  Lamb,  approaching 
the  book  and  covenant,  may  be  figured  to  show  that  the  proper 
inference,  from  the  expressions  of  the  covenant,  is  to  identify  the 
intentions  of  God  and  the  Savior  mission,  with  the  object  of  be- 
nevolence, even  in  the  aspect  of  reproof  and  judgment.  But  in 
order  to  show  that  the  seven  philosophical  horns  and  eyes  of  the 
Lamb  are  emphatically  the  spirits  of  the  seven  remaining  systems  of 
this  natural  order  of  things,  and,  consequently,  that  these  systems 
are  the  candlesticks  that  are  meant.  We  will  place  them  in  the 
order  in  which  they  do  so  apply,  and  also  in  the  order  in  which  they 
are  presumed  to  agree  with  the  seven  churches  of  Asia : 

Types.  Objects.  Spirit  of  the  Churches. 

Church  of  Ephesus-. Keligious  Element Principle. 

Church  of  Smyrna Governmental Expediency. 

Church  of  Pergamos Moral Observation. 

Church  of  Thyatira Scientific Fact. 

Church  of  Sardis Philosophical Eeason. 

Church  of  Philadelphia ....  Social Consistency. 

Church  of  Laodicea Educational Experience. 

"With  reference  to  the  right  hand  list  of  principles  agreeing  as  the 
leading  life  forces  of  the  departments  to  which  they  are  set  opposite, 
observe  that  it  is  true  that  principle  is  the  proper  spirit  of  religion 
as  the  whole  tenor  of  the  scriptures  show;  expediency  is  what  actu- 
ates civil  government;  observation,  or  a  common  attentive  disposi- 
tion, is  the  spirit  of  moral  system.     (See  the  argument  concerning 

*See  pages  14  to  22. 


MYSTERY.  723 

Abraliam.*)  Fact  is  the  groundwork  of  science;  reason  that  of 
philosophy;  consistency  rules  in  the  social  department,  and  exper- 
ience is  the  authority  of  educational  attempts.  Finally,  there  is  an 
agreement  between  the  admonition  to  the  several  churches,  and 
that  of  the  history,  disposition,  efforts  and  failings  of  the  above  de- 
partments, in  the  order  in  which  they  are  placed. 

It  commences  with  the  department  of  religion  under  the  figure  of 
the  church  at  Ephesus,  acknowledging  labor  and  patience,  but 
accusing  of  having  left  the  first  love  and  perfection.  Though  the 
address  is  directed  to  certain  churches,  it  is  made  applicable  to 
the  several  angels  of  the  churches;  so  that,  directed  to  religion,  it 
is  intended  to  be  against  the  current  principle  of  religion,  and  to  be 
both  a  general  and  particular  admonition.  To  the  whole  as  a  general 
appeal,  it  covers  the  respective  departments;  but,  as  a  particular  one 
it  comes  personally  to  all  men  whose  sympathies  incline  to  one  or 
the  other,  or  whose  responsibilities  are  in  one  or  the  other  of  these 
interests.  Are  you,  then,  a  religionist,  and  your  attention  and 
occupation  engaged  in  its  interests  ?  Then  it  is  probable  that  you 
have  not  escaped  the  general  fault,  but  have  left  the  correct  prin- 
ciple; at  least  have  inclined  with  those  who  have.  Your  system  is 
charged  generally,  and  that  charge  is  made  through  the  spirit  prin- 
ci]jally  of  your  department;  but  as  persons  are  in  the  first  relation 
of  responsibility  to  God,  the  charge,  after  all,  comes  direct  to  all 
persons  concerned.  But  as  a  whole,  true  to  the  facts  of  the  history 
and  situation,  the  body  general  is  judged  in  a  measure  of  censure 
and  reproof,  whilst  at  the  same  time  there  is  shown  a  truth  in  rela- 
tion to  every  sect  of  religion,  and  one  that  revelation  seems  to 
approve,  viz.,  that  you  do  hate  the  deeds  of  the  atheist  and  skeptics, 
even  as  the  spirit  of  revelation  also  declares  to  do,  through  the  fig- 
ure of  the  Nicolaitanes.  Your  whole  system  is  approved  on  account 
'of  faith,  because  it  is  everywhere  bound  by  considerations  of  relig- 
ious obligation  and  accountability  to  God.  This  much  may  be  said 
of  every  sect  and  party,  and  this  much  the  spirit  of  revelation 
acknowledges  and  commends. 

To  the  angel  and  spirit  of  the  governmental  department — tribula- 
tion, poverty,  and  much  service,  purport  to  be  the  inheritance  you 
have  received  and  accepted.  And  who  can  appreciate  the  burden  of 
judgment  and  sympathize  with  your  patient  effort  but  He  who  rules 
in  the  heavens,  and  beholds  all  the  machinery  of  the  world's  prog- 
ress ?  Here  the  diverse  interests  contend  and  clash  with  each  other, 
whilst  violence  and  deceit  pursue  the  innocent  into  your  presence. 
You  charge  men  solemnly  before  the  Living  God,  and  then  seek  the 

♦See  pages  108  to  130. 


724  MYSTERY. 

truth  though  the  conscience  and  faith  of  the  witnesses.  Yours  is 
the  office  to  quiet  disorder,  preserve  peace,  and  adjust  the  innumer- 
able interests  that  seek  to  lap  upon  each  other.  Surely,  religion  or 
any  other  department  should  not  altogether  take  the  palm  of  glory, 
whilst  your  constant  service  in  the  interests  of  heaven's  first  rule 
has  ever  been  the  reality  during  the  long  struggle  of  the  past,  and 
still  presents  the  acceptable  offering  of  the  present — the  necessity 
of  every  nation  civilized.  The  import  of  the  figure  is,  that  in  the 
estimate  of  present  agencies  by  a  just  judgment  authorized  of 
heaven,  you  are  esteemed  rich,  by  reason  of  operating  acceptably  in 
a  proper  channel  of  interest,  and  that  the  ages  to  come  shall  value 
your  services  as  a  pure  offering  and  a  righteous  occupation.  The 
account  in  speaking  of  this  department,  as  discerning  its  history  in 
the  scene  of  progress  from  that  time,  and  especially  relating  to  the 
precarious  situation  when  the  legitimate  province  of  civil  govern- 
ment was  denied,  declares  that  it  is  to  encounter  great  difficulty  on 
account  of  some  perverse  uprising;  or,  as  it  is  expressed,  "the 
devil  shall  cast  some  of  you  into  prison,  that  ye  may  be  tried,  and 
you  shall  have  tribulation  ten  days.''  This  has  been  fulfilled  by  the 
attempt  to  subject  this  interest  to  a  subordinate  position;  and  one, 
too,  which  would  employ  its  power  of  physical  force  to  further  the 
ends  of  a  deluded  faith,  and  perversa,  insane  church  policy. 

This  effort  commenced  about  the  time  of  the  division  of  the  west- 
ern empire,  in  a.d.  395,  and  continued  with  special  effect  up  to 
1526.  According  to  the  enumeration  of  the  fifty  mystical  days,  this 
period  makes  the  ten  days  indicated.  History  is  full  of  the  strug- 
gle; and  it  is  also  admitted  that  the  intention  to  subvert  this  de- 
partment during  those  dark  ages  was  a  perverse  one.  If,  indeed, 
we  may  judge  from  the  periods  and  instances  wherein  it  most  suc- 
ceeded, there  is  little  doubt  of  it.  Turn  to  where  the  subject  of  the 
daily  sacrifice  being  taken  away  is  treated,  and  where  the  subject  of 
the  flood  explains  the  relations  of  civil  government  to  the  religion 
of  the  dark  ages.*  Indeed,  it  was  blasphemy,  as  the  description 
implies,  for  a  church  claiming  to  be  acting  by  the  authority  of  a 
God  who  has  ordained  all  the  systems  of  the  world — for  a  church 
claiming  to  be  spiritual,  and  to  represent  the  spiritual  Jews — to 
disregard  the  divine  ordinance  in  this  earth,  and  exalt  itself  on  the 
rising  tide  of  cruel  passions  and  carnal  forces,  and  from  thence  at- 
tempt the  subjection  of  civil  authorities,  with  an  object  against  the 
rights  and  consciences  of  men;  and  it  was  in  the  lamentable  spec- 
tacle wherein  a  nation  and  people  could  not  maintain  themselves 
against  a  blind  fanaticism,  or  protect  their  peaceable  inhabitants 

*  See  pages  541  to  552,  and  81  to  107. 


MYSTERY.  725 

from  outrage,  that  we  may  behold  the  necessity  of  a  department  in 
this  world's  affairs,  whose  nature  is  so  tempered  as  not  to  become 
an  exterminator  in  its  own  interests,  but  which  finds  occupation 
and  a  legitimate  province  in  justice,  judgment,  m-ercy,  and  independ- 
ent investigation.  Such,  indeed,  is  that  of  civil  government,  which 
in  reality  is  the  combined  effort  of  a  community  in  the  interests  of 
justice  and  morality. 

A  general  disturbance  of  the  civil  relations,  such  as  is  engraved  in 
the  history  of  the  past,  is  only  a  part  of  what  the  vision  would  dis- 
tinguish on  this  subject ;  for  we  suppose  it  is  proper  to  advise  the 
world  that  the  patient  and  devoted  service  of  those  who  are  occu- 
pied with  adjusting  the  affairs  of  this  life  is  as  pure  and  holy  an  of- 
fering as  that  which  makes  a  speciality  to  tell  us  of  all  marvelous 
things  and  to  bear  the  ceremonies  of  an  authoritative  religion.  But 
nevertheless,  as  a  body  political,  as  a  principle  of  expediency  in  all 
necessary  matters,  or  as  individuals  occupied  in  civil  affairs,  there  is 
a  measure  of  morality,  faith,  and  justice  required  that  is  inseparable 
to  a  justification  ;  and  because  it  must  come  to  individual  responsi- 
bility, you  are  individually  to  notice  that,  whilst  the  vision  justifies, 
it  also  metes  to  you  a  measure  of  censure  and  warning  that  you 
should  not  expect  to  escape  under  the  generality  of  the  figure  —  for 
we  are  reminded  that  that  which  is  expedient  for  us  to  do  we  must 
do  in  the  fear  of  Him  whose  eye  searches  all  the  conduct  and  thoughts 
of  men.  Therefore  it  is  for  you  in  your  own  best  interests  to  seri- 
ously consider  whether  or  not,  as  a  judge,  you  dare  to  take  bribes  ; 
whether,  as  a  lawyer,  it  is  profitable  for  you  to  make  your  advocacy 
an  oppression ;  and  whether,  as  a  witness,  that  it  will  serve  to  lie  in 
your  own  behalf. 

To  the  church  of  Pergamos,  the  third  in  the  list,  and  correspond- 
ing to  the  moral  sphere,  the  spirit  discourses  significantly.  This 
interest  is  said  to  dwell  where  Satan's  seat  is.  Now,  let  it  be  re- 
membered that  morality  consists,  in  the  main,  in  efforts  of  the  will 
against  the  secret  promptings  of  the  passions.  The  latter,  acting 
on  the  primary  foundation  of  selfishness  and  animal  instinct,  fur- 
nish a  most  seductive  ground  of  offense.  So  truly  is  this  the  case, 
that  one  of  the  apostles  appears  to  estimate  temptation  as  arising 
altogether  from  a  man's  own  lusts.  However,  our  impression  is,  that 
perversion  may  have  a  seat  in  any  faculty  and  in  any  principle  and 
interest,  whilst  at  the  same  time  it  is  true  that  the  passions,  in  whose 
regulation  morality  is  concerned,  are  obviously  a  common  seat  of 
perversion.*  In  this  description,  it  is  said  that  Antipas,  a  faith- 
ful martyr,  was  slain  ;  and  still  the  language  imports  that  the  spirit, 

♦See  pages  57  and  58. 


726 


MYSTERY. 


the  agency,  the  moral  department  figured  by  the  church  of  Perga- 
mos,  is  true  to  its  office.  In  this  connection,  you  will  allow  us  to 
suggest,  according  to  previous  arguments  and  the  whole  history  of 
moralists  related  to  perverted  religion,  that  the  faithful  martyr  re- 
ferred to  is  the  principle  of  good  works  as  a  justification,  which  has 
suffered  so  much  before  the  damaging  reflections  of  an  extraordi- 
nary faith  and  atonement,  and  which  was  forced  to  the  dust  in  spite 
of  all  that  might  be  expected  of  the  Lutheran  reformation  and  of  a 
practical  and  appreciative  age  of  progress.  We  are  the  more  con- 
strained to  submit  the  proposition  to  the  issue  on  the  altar  of  truth, 
when  we  realize  the  absurd  distinction  that  bears  against  the  value 
of  all  good  acts  that  are  not  weighed  in  that  inexplicable  balance 
whose  law  of  gravity  can  never  be  determined,  and  which  can  only 
be  affected  to  show  weight  and  value  by  a  something  that  is  con- 
trary to  all  reasonable  and  practicable  ideas.  Now,  though  this  in- 
terest of  morality  is  figured  as  dwelling  in  the  seat  of  Satan,  on  ac- 
count of  having  so  much  to  do  with  the  restraint  of  the  passions,  an 
obvious  seat  of  perversion,  yet  it  appears  that  other  seats  of  Satan 
are  intimated  besides  the  one  at  the  point  where  this  interest  con- 
tends ;  and  that  the  slaying  of  Antipas,  the  faithful  martyr,  is  on 
account  of  demonstrations  from  these  other  quarters.  With  this 
idea  in  view,  you  are  requested  to  turn  to  where  the  subject  of  mor- 
als and  works  has  been  touched,  under  the  head  of  Abraham.* 

Now,  the  spirit  makes  a  charge,  and  purports  to  accuse  the  moral 
system  of  holding  the  doctrine  of  Balaam  and  of  the  Nicolaitanes. 
The  first  doctrine  is  found  to  be,  according  to  the  literal  relation 
of  Balaam  and  the  language  of  the  vision  before  us,  an  envious 
effort  to  insinuate  temptation  with  the  object  of  ensnaring.  Such, 
at  least,  was  Balaam's  policy.  This  appears  to  relate  more  to  the 
intrusions  of  past  and  forbidden  ceremonies  maintained  by  the  nu- 
merous orders  and  moral  systems,  and  making  the  burden  of  these 
societies,  than  to  anything  else  that  can  be  thought  of.  But  the 
envious  effort  and  intention  originates  not  with  the  societies  of  mod- 
ern times,  but  far  back  with  the  restricted  and  dying  forms  of  an- 
cient ceremony  and  pagan  philosophy.  In  these  times  we  have  the 
effect,  and  the  doctrine  held  in  the  effect  of  seduction,  rather  than 
in  the  envious  intention. 

The  other  sentiment  of  the  charge  relates  closely  to  what  religion 
so  often  complains  of,  viz.,  that  morality  is  often  in  rank  infidelity, 
whilst  its  practical  theory  of  conduct  is  correct,  and  its  demeanor 
under  that  theory  is  commendable.  The  difference  between  the 
spirit  of  revelation  and  the  religious  element  current,  is  that  whilst 

♦See  pages  122  to  130. 


MYSTERY.  727 

the  former  sets  a  value  on  the  conduct,  even  without  the  motive  of 
faith,  the  latter  condemns  the  whole  indiscriminately,  because  of 
the  lack  of  that  motive.  It  is  impossible,  however,  to  conceive  of 
restraint  upon  the  passions  without  the  aid  of  faith  of  some  nature 
and  directed  to  some  point.  Also,  it  will  be  seen  that  where  the 
control  is  exercised  there  is  perhaps  the  faith  that  it  is  the  best  pol- 
icy, according  to  physical  law  and  present  circumstances.  This  is 
a  self-interested  faith,  directed  toward  the  fact  of  the  surroundings. 
And,  we  ask,  what  will  be  the  result  to  strip  religious  faith  of  all 
self-interested  objects  ?  We  have  an  idea  that  the  result  would  be  to 
deny  that  we  have  a  disposition  to  cast  about  us  in  the  earth,  and 
toward  the  heaven,  to  see  who  and  what  can  help  us  toward  hap- 
piness. But  as  you  are  still  operating  in  this  self-interested  mo- 
tive, you  have  become  specially  attentive  toward  the  heaven,  from 
whence  you  judge  the  most  help  comes.  Therefore,  we  may  say  of 
you,  that  you  are  more  wise  and  discerning  in  your  own  interest 
than  the  moralist  who  is  engaged  with  a  mere  policy  of  good  works. 
Nevertheless,  we  should  judge  that  if  morality  will  pursue  this 
manner  of  observation,  it  will  lead  up  to  greater  considerations  of 
self-interest,  and  more  forcible  facts  on  which  to  ground  its  faith. 
However,  God  hates  the  infidel  who  persists  to  stand  still,  or  seeks 
to  drown  the  thoughts  in  lust  and  dissipation,  whilst  yet  discreetly 
and  dextrously  keeping  within  the  limits  of  open  offense. 

The  fourth  voice  that  comes  to  the  department  of  science,  through 
the  figure  of  the  Thyatiran  Church,  is  represented  as  saying:  "1 
know  thy  works,  and  charity,  and  service,  and  faith,  and  thy  pa- 
tience, and  thy  works;  and  the  last  to  be  more  than  the  first."  If, 
indeed,  this  acknowledgment  applies  to  that  interest  of  this  world's 
progress,  we  certainly  must  all  be  ready  to  acquiesce;  and  without 
envy,  glory  in  the  crown  that  is  placed  upon  the  head  of  this  pa- 
tient, humble  and  plodding  department,  that  has  done  so  much  to 
open  the  mysterious  gates  of  the  natural  world,  and,  in  addition 
to  introducing  and  developing  the  long  list  of  practical  wonders 
which  make  the  glory  of  the  nineteenth  century,  is  gradually  lift- 
ing the  veil  that  shall  reveal  to  us  the  innumerable  and  effective 
agencies  of  the  Creator,  and  the  convincing  evidence  of  spiritual 
expectations. 

However,  there  is  complaint  of  some  cause  of  offense,  which, 
doubtless,  will  present  a  counterpart  in  some  interests  or  relations 
attaching  to  the  department  of  science.  This  idea  is  conveyed 
through  .the  figure  of  Jezebel,  who  is  presented  as  claiming  to  be 
a  prophetess,  and  who  is  charged  with  seduction  and  evil  ways. 


728  •  MYSTERY. 

The  complaint  is  that  the  church  addressed  suffers  this  false  proph- 
etess to  teach  and  seduce  to  fornication  and  adultery. 

It  will  be  remembered  that  Jezebel  figures  in  the  history  of  the 
kings  of  Israel,  and  is  notorious  as  being  in  the  interests  of  strange 
gods,  and  averse  to  the  commandments  of  Israel  and  the  prophets. 
This  name,  connected  with  the  interest  of  science,  and  apparently 
making  the  latter  responsible  for  the  ravages  of  spiritual  seduction 
and  false  teaching,  suggests  of  much  that  is  declared  in  the  name 
of  this  system  that  is  antagonistic  to  both  truth  and  justice,  and 
particularly  averse  to  the  scripture  revelation.  If  we  will  look 
around  a  little,  we  will  call  to  mind  and  notice  many  cruel  and 
doubtful  positions  that  have  been  pushed  under  the  glorious  ban- 
ner of  science.  See  the  subject  of  the  four  beasts  of  Daniel,  where 
the  fourth  is  explained.*  But  the  points  at  which  the  complaint  is 
centered  are  those  of  seduction,  fornication  and  adultery.  These, 
as  crimes,  in  the  literal  sense,  are  the  result  of  ignoring  social  law 
and  ordinances.  To  apply  this  fact  to  the  opposition  that  comes 
against  the  special  prophets  and  principles  of  the  revealed  system, 
it  is  only  necessary  to  recall  the  recent  history  of  the  times,  and  to 
realize  the  situation  of  the  present;  in  which  history  and  time  there 
are  parties,  with  the  full  strength  and  sympathy  of  science,  making- 
sweeping  denial  of  all  revealed  communications,  and  seeking  to  dis- 
regard the  social  ordinances  founded  thereon. 

Science  in  the  general  cannot,  indeed,  be  held  responsible  for 
this;  but  the  situation  purports  to  be  unnatural,  and  is  mentioned 
as  a  fact  with  which  a  scientific  interest  is  connected,  and  for  which 
individuals,  at  least,  are  held  accountable.  The  idea  is,  that  strange 
plants  should  not  be  engrafted  upon  an  interest  that  is  true  to  the 
facts  of  nature,  and  serviceable  in  the  cause  of  progress — an  appoint- 
ment of  heaven,  and  an  agent  for  the  great  consummation. 

The  fifth  warning  comes  to  the  church  of  Sardis,  and  presumably 
applies  to  philosophy.  The  latter  means,  of  course,  the  subject 
and  system  of  mental  questions,  and  the  efforts  of  reason  in  this 
sphere  in  a  result  of  general  failure,  because  of  being  either  wholly 
dependent  on  an  exclusive  natural  ground  of  inference,  or  because 
of  the  equal  error  of  depending  altogether  on  an  extraordinary  basis 
of  revelation.  According  to  the  account  in  the  main,  the  deduc- 
tions on  this  subject  are  at  fault.  Much  of  theory,  indeed,  neces- 
sarily attaches  to  this  interest,  and  the  language  of  revelation  in 
this  case  denotes  much  error  and  imperfection. 

Still  there  are  some,  as  the  facts  show,  who  maintain  a  worthy 
view  of  the  great  questions  with  which  the  mind  of  man  is  exercised, 

*  See  pages  409  to  415. 


MYSTERY.  729 

and  to  which  the  situation  of  this  life  has  pressingly  called  every 
soul  that  steps  from  the  standard  of  the  lower  creation,  and  real- 
izes an  intelligent  capacity. 

The  fact  seems  to  be  that  God  is  pleased  with  your  earnest  efforts 
to  penetrate  this  dark  veil,  and  for  His  own  pleasure,  not  excepting 
our  good,  He  has  bound  us  in  these  chains — the  bands  of  this 
life — watching  what  we  will  think  and  believe.  But  the  activity  of 
our  souls  is  undeniable;  and  the  Almighty  looks  down  on  the  scene 
to  see  us  strive,  strain,  and  fret — perhaps  blunder,  in  the  dark, 
stumble  and  fall.  Here,  too,  is  the  scene  where  eternal  judgment 
operates,  and  where  the  children  are  confined  in  closets  until  they 
relent  ;  and  here  the  angels  make  heroic  efforts,  breaking  the  bands 
and  letting  in  the  light  of  heaven.  It  is  here,  also,  that  the  souls 
accustomed  to  habits  and  thoughts  that  are  right,  bring  from  pre- 
existent  states  the  unerring  star  that  shall  lead  them  to  right  posi- 
tions forever.  Surely,  whilst  we  have  the  name  of  looking,  seeing, 
and  living,  through  means  of  this  mental  ladder,  let  us  not  be  found 
dead  in  absurdity,  maintaining  uncomely  sentiments  that  shall  be 
moved  out  of  place  by  that  destiny  that  makes  the  Messiah  mission 
the  brighest  example,  the  most  perfect  conception,  and  the  most 
indisputable  foundation  of  reason. 

Now  to  the  social  interest,  through  the  figure  and  church,  of 
Philadelphia,  the  spirit  of  revelation  is  in  the  aspect  of  discoursing 
pleasantly.  And  what  is  the  reality  with  respect  to  this  department 
of  God's  moral  agency?  Throughout  the  world  it  maintains  itself 
in  the  divine  ordinance,  dividing  millions  into  special  committees, 
that  all  may  be  cared  for.  Whilst  sects,  creeds,  and  systems  clash 
with  each  other,  and  mutually  break  and  destroy  the  work  of  each, 
this  form  in  many  of  its  departments  is  historically  presented,  like 
a  convenient  mantle,  that' is  accepted  by  all  people  and  parties  who 
wrangle  on  other  points,  as  a  comely  covering  which  all  may  find 
convenient,  and  with  which  none  can  dispense. 

Reason  is  an  ordinance  of  nature,  but  in  the  course  of  events  and 
faith,  it  has  been  perverted,  slighted,  or  outraged;  and  this,  too, 
in  a  very  general  manner.  The  primary  elements  of  the  social  plan 
are  from  the  ordinance  of  revelation,  yet  they  quickly  settle  at  the 
foundation  of  all  human  progress,  and  embrace  nation  after  nation 
in  rapid  succession.  Even  the  more  extended  forms  found  in  or- 
ganized societies  are  brought  into  existence  by  a  correct  theory  of 
man  and  his  requirements..  Association  means  mutual  benefit,  if 
the  fountain  is  pure,  and  brotherly  forbearance  and  love  is  the  spirit 
that  avowedly  rules.  Not  the  less  important  are  the  checks  and 
trimming  that  can  only  be  successfully  administered  in  love,  and 


730  MYSTERY. 

which  are  exercised  by  the  ever  propelling  spirit  of  training  that 
watches  in  every  society.  Indeed,  the  most  pleasant  and  acceptable 
administration  of  judgment  we  realize  is  that  which  comes  to  us 
from  the  most  alert  and  sympathetic  attacks  of  near  social  relations, 
and  especially  from  those  founded  in  social  ordinances  of  nature 
and  friendship. 

But  we  find  the  spirit  of  consistency  working  judgment  effect- 
ually in  the  more  general  sphere  of  social  system,  conferring  a  con- 
tinual benefit  and  a  saving  restraint.  Under  the  circumstances  of 
this  life,  even  the  reverence  and  fear  of  God  is  not  equal  to  the 
power  exerted  by  man  over  his  fellow.  The  very  professions  of  re- 
ligious faith  and  conversion  are  governed  by  the  principle  of  con- 
sistency, ever  on  the  alert  among  us.  The  inner  current  of  life 
reaches  all  the  corners  untouched  by  other  systems,  and  this  one 
has  innumerable  eyes  watching  to  censure,  rebuke  and  condemn,  or 
to  approve,  praise  and  encourage.  Thus  the  divine  plans  are  per- 
fected, and  strong  bands  surround  us  on  every  side.  If  we  deny 
every  profession  of  creed  and  religion — yet  here  is  a  subtle  ffet  that 
shall  ensnare  us  in  mercy  and  restrain  us  in  measure.  No  system 
of  the  divine  plans  and  moral  agency  is  a  greater  success;  none 
have  been  n^ore  generally  endorsed  and  universally  maintained. 
The  most  primary  forms  of  social  system,  relating  to  families,  are, 
in  reality,  a  miniature  example  of  the  divine  order  and  government, 
as  it  must  be  conducted  throughout  the  ages  of  eternity.  The  plan, 
principle,  and  manner  of  religious  philosophy,  are  all  written  there. 
There  we  are  taught  of  love  and  punishment  in  the  object  of  good; 
there  we  perceive  the  tribulation  of  training;  and  there  the  errors 
incident  to  imperfect  experience  meet  with  that  determined  design 
which  only  has  an  object  of  perfection.  In  this  system,  and  in  that 
part  of  it  pertaining  to  family  government,  undoubtedly,  the  indel- 
ible name  of  the  New  Jerusalem  is  written,  because  all  the  princi- 
ples which  characterize  that  spiritual  city  are  here  exercised  and 
illustrated. 

Even  in  the  general  view,  where  the  interest  of  many  meet  to- 
gether in  a  natural  way,  the  growing  sentiment  of  all  societies  and 
parties  is  fast  tending  to  the  belief  and  practice,  that  to  be  just  and 
considerate  toward  each  other  in  every  social  relatio^  is  better  than 
religious  profession;  that  to  be  restrained  in  all  impulses  of  passion 
and  promptings  of  interest,  by  considerations  that  every  man  is  a 
brother,  is  the  nearest  road  to  fulfill  the  whole  requirement  of  the 
law.  The  inner  social  systems  founded  by  the  indelible  writing  of 
divine  ordinance,  together  with  the  organizations  outgrowing  from 
human  necessities  which  are  gradually  nearing  the  mark  of  the  prize 


MYSTERY.  731 

by  so  successfully  exerting  their  quiet  influence  for  good,  must 
stand  unshaken  whilst  revolution  wrecks  the  world,  breaking  in 
pieces  and  scattering  to  oblivion  the  monuments  of  selfishness  and 
infidelity,  and  leaving  here  and  there  only  a  remnant  of  past  insti- 
tutions. 

Finally,  the  last  appeal  comes  to  the  educational  department, 
through  the  figure  and  church  of  the  Laodiceans.  It  is  full  of  cen- 
sure and  warning,  and  is  intended  to  have  an  application  directly 
to  the  ideas  and  systems  personally  and  generally  entertained  con- 
cerning what  should  be  taught  to  the  young  and  to  every  one,  in  an 
attitude  of  listening  to  or  seeking  after  knowledge,  with  a  view  to 
reaching  the  conditions  of  health  and  happiness. 

We  feel  sensible  that  there  is  a  blinded  complacency  with  respect 
to  this  subject.  The  fault  is  not  in  a  lack  of  moral  precept  in  con- 
nection with  common  instruction;  but  it  is  in  the  fact  of  general 
indifference  to  physical  law  and  practical  economy.  The  object  of 
education  is  to  enable  the  subject  to  meet  the  requirements  of  life 
successfully,  and  to  avail  himself  of  all  legitimate  advantages  it 
affords;  also  to  be  in  a  position  to  gain  knowledge.  Notwithstand- 
ing this  object  and  the  efforts  to  this  end,  there  comes  up  before  us 
the  startling  fact  that  the  greater  portion  of  the  civilized  inhabit- 
ants of  the  world  are  suffering  from  violations  of  physical  law,  on 
account  of  a  general  indifference  to  this  branch  of  education.  It 
may  not  indeed  be,  that  at  any  one  time  so  large  a  proportion  suf- 
fer; but  opposed  to  this  we  may  assert  that  the  whole  are  so  gen- 
erally unstrung  and  disordered,  that  the  ordinary  disturbing  causes, 
which  will  not  affect  a  healthy  person,  will  readily  invite  the  pains 
and  tortures  of  limb,  stomach  and  brain,  which  burn,  wreck  and 
waste,  and  rest  only  to  revive  again,  with  the  most  trifling  impru- 
dence. Let  the  voice  of  pain  that  rises  from  almost  every  house- 
hold, and  by  times,  from  nearly  every  person  in  it,  bi'ing  the 
master  home  to  observation.  If  this  is  an  overestimate,  at  least, 
the  great  fact  of  general  disorder  of  health  remains,  to  the  extent 
that  demands  our  earnest  attention. 

If  we  have  made  up  our  minds  that  this  state  of  things  is  a  part 
of  the  divine  order  and  the  necessary  accompaniment  of  this  life,  it 
is  right  here  that  we  may  display  our  blind  folly,  and  reap  the 
reward  of  insinuating  against  the  work  of  God.  There  is  a  great 
fault  somewhere  that  the  labors  of  the  poor  should  be  expended  to 
feed  the  stomach  with  disease  and  the  blood  with  poison.  It  is  a 
strange  phase  of  human  knowledge  that  esteems  vicious  plants  and 
poisonous  berries  and  leaves  a  luxury.  It  is  a  sad  neglect  and  sin 
that  every  table  should  contain  its  biting  fire  to  seduce  the  appetite 


732  MYSTERY. 

of  tlie  3^oung,  to  that  morbid  thirst  that  seeks  all  exciting  liquids 
and  substances.  What  do  you,  telling  us  of  heaven  and  the  con- 
ditions of  happiness?  You  have  utterly  neglected  to  fulfill  the 
re(T^uirements  that  shall  bless  you  in  waiting  for  all  the  changing 
scenes  of  eternity.  We  must  not  pine,  mourn  and  pray  to  be  re- 
moved because  some  personal  restraint  is  required,  and  because  a 
perverse  habit  and  practice  surrounds  us.  Neither  are  we  respon- 
sible to  force  the  world  to  reform;  but  we  are  warned  individually 
that  we  mind  the  teachings  of  experience;  that  we  be  on  the  alert 
for  knowledge  that  shall  remedy  evils,  and  that  for  ourselves,  we 
•will  act  independent  of  all  perverse  and  popular  customs,  only  fear- 
ing God,  and  hoping  and  trusting  that  in  all  states  of  existences 
reward  is  dispensed  constantly  where  personal  responsibility  is  re- 
quired; and  that  happiness  shall  be  with  us  by  divine  ordinance 
forever.  All  these  things  must  be  attended  to  before  sorrow  and 
crying  will  diminish,  and  the  link  between  physical  and  spiritual 
existence  be  made  manifest.  Now,  he  who  is  set  for  the  sample 
of  human  nature,  and  for  the  illustration  of  our  destiny,  realized 
immortality  after  perfection;  and,  by  the  hand  of  the  Almighty, 
was  raised  above  all  difficulties  of  natural  law,  in  order  to  show  to 
us  the  possibilities  of  this  salvation  to  which  the  promise  of  God  is 
committed;  for  whilst  we  protest  to  you  in  the  name  of  every  con- 
sideration of  experience,  reason  and  the  scriptures,  that  a  conform- 
ity to  moral  and  physical  law  will  scatter  and  diminish  the  pains 
and  troubles  of  this  life,  let  us  not  forget  to  remind  you  of  the 
"  cloud  of  witnesses,"  who  bear  testimony  to  a  land  beyond. 

Whilst  we  work  in  the  conditions  of  physical  requirement,  and 
are  still  retained  in  hope  waiting,  continuing  to  witness  the  phe- 
nomena of  disease  and  death,  let  our  manner  be  as  becomes  those 
who  believe  in  the  power  of  God,  and  in  the  completion  of  His  cov- 
enant. Let  that  faith  which  recognizes  no  death  of  the  soul  pre- 
vail; and  in  this  faith  trust  that  a  change  from  this  mortal  flesh  is  a 
transfer  to  a  spiritual  state,  where,  with  all  conscious  intelligence 
and  individual  characteristics,  we  wait  before  God  to  do  service  to 
His  pleasure  in  our  own  enjoyment,  or,  peradventure,  to  receive  a 
mission,  involving  flesh  and  blood  again;  or  in  more  spiritual  rela- 
tion, undertake  the  execution  of  divine  intention  with  inconceivable 
power  and  support.  What  should  we  care  in  what  garment  we  ap- 
pear, or  what  tabernacle  we  cast  away,  so  that  when  we  are  relieved 
from  any,  dive  into  physical  conditions,  our  memory  returns  to  us, 
and  all  the  sacred  affections  and  objects  we  prize  are  with  us,  and 
within  our  reach. 

Yes,  let  us  live  cheerfully  if  the  circumstances  of  this  life  will  at  all 


MYSTERY.  . 733 

suffer  us  to  do  so;  and,  finally,  as  we  face  death,  let  the  heart  leap 
with  joy  in  the  last  throb  that  relieves  the  immortal  spirit;  for  we 
go  not  to  the  grave  and  to  corruption,  but  to  the  sphere  where  the 
person  is  more  properly  himself  in  every  faculty  that  adorns  indi- 
viduals, and  fills  the  measure  of  conscious  existence.  Does  the 
resurrection,  then,  sum  up  in  a  mere  revival  from  sin  to  an  apprecia- 
tion and  observance  of  religious  obligation  in  this  life,  and  in  a 
transplanting  to  the  spiritual  world,  which  physical  death  precip- 
itates? No,  not  wholly.  These  ideas  are  a  part  of  what  is  em- 
braced in  the  term,  a  part  of  what  is  in  the  plan  of  progress  and 
eternity;  for  this  world  is  destined  to  witness  other  phases  of  im- 
mortality and  resurrection,  which  the  times  shall  bring  in  their  sea- 
son, according  to  the  scriptures,  and  according  to  the  admission 
of  a  legitimate  point  of  literalism.  This  point,  we  have  remarked, 
is  reserved  to  be  applicable  to  the  distressed  condition  where  your 
earnest  and  pleading  thoughts  centre,  viz.,  to  the  possibility  of  a 
transfer  from  physical  to  spiritual  relations  without  the  shock  and 
horror  of  physical  death. 

It  may  seem  reasonable  that  the  millions  on  earth  at  the  last  time 
should  undergo  the  trial,  and  submit  to  the  manner  which  has  car- 
ried such  an  innumerable  company  to  the  spirit  land,  there  to  real- 
ize immortality  without  the  necessity  of  violent  and  extraordinary 
physical  changes ;  but,  as  we  have  remarked  before,  even  the  con- 
sideration of  reason,  which  is  so  apt  with  figurative  language  and 
interpretations,  is  as  strongly  bound  to  literal  import  of  sacred  writ- 
ing, when  no  legitimate  ground  of  figurative  explanation  exists,  as 
is  the  most  emphatic  system  of  literal  interpretation.  And  we  call 
attention  to  the  express  and  pointed  language  of  Paul  and  other 
apostles,  not  much  accustomed  to  the  use  of  figures,  in  order  to 
suggest  that  it  is  impossible  to  reconcile  their  language  with  any 
legitimate  principle  of  expression  without  entertaining  the  current 
idea  of  a  great  physical  change  involving  startling  phenomena  in 
the  heavens  above  and  in  the  earth  beneath,  when  nature,  in  sympa- 
thy with  the  longing  desires  of  men,  yields  a  local  change  full  of 
results.  Or,  perhaj)s  we  should  say,  rather,  that,  trembling  under 
the  strain  that  tempers  the  physical  to  the  spiritual,  by  the  design 
above  and  the  effort  beneath,  it  breaks  into  those  great  convulsions 
which  are  only  natural,  after  all,  and  which  are  frequently  occurring 
among  the  millions  of  worlds  in  the  starry  vault. 

Therefore,  whilst  we  live  in  this  state,  the  first  and  philosophical 
resurrection  must  take  place,  so  that  we  be  raised  in  the  likeness  of 
the  Father,  according  to  principle.  In  the  meantime,  death  shall 
transplant  without  terror  to  the  believing,  whilst  God  preserves  the 


734  MYSTERY. 

soul  in  a  real  immortality,  unto  which  we  hasten,  to  realize/even  by 
the  fact  of  physical  dissolution. 

Finally,  too,  a  change  will  come  to  the  living,  distinct  from  that 
of  religious  conversion  and  from  that  of  death's  invitation  to  immor- 
tality. These  three  streams  promise  to  come  together.  In  these 
channels  lies  the  hope  of  the  living.  But  now,  whilst  we  struggle 
and  find  it  painful  to  come  under  the  yoke  of  personal  responsibil- 
ity and  restraint ;  whilst  it  is  realized  to  be  grievous  to  go  alone  in 
the  dark  shadow,  according  to  the  decree  of  physical  law  ;  and 
whilst  we  are  disposed  to  fret  as  we  are  detained,  waiting  for  the 
messenger  of  great  causes  and  changes  that  is  so  properly  expected 
to  speed  upon  us  from  out  the  broad  expanse  to  envelop  the  world 
with  the  energy  of  new  creations  and  spiritual  conditions,  may  we 
trust  in  Him  whom  to  know  is  life,  hope,  and  comfort,  and  with 
whom  is  the  disposition  of  great  mercy,  and  all  the  power  that 
brought  the  vast  universe  into  existence. 


W'       UNIVERSITY  OF  CAWPOBNIA 

,HIS  BOOK  IS  Bi^-^HB^AST  BATS 
^  STAMPED  BELOW 


SV6V  Z«  i^O 


N?« 


30m-l,'15 


YC 


5743 


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